Naser Tajik
Volume 1, Issue 1 , September 2010, , Pages 1-23
Abstract
This article has been arranged to discuss Leo Strauss’ hermeneutical principles and their impacts on his political thought as well as his reading of Plato in two parts: 1. Strauss’ hermeneutics; and 2. Strauss’ political view. His believes that philosophers have introduced their teachings ...
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This article has been arranged to discuss Leo Strauss’ hermeneutical principles and their impacts on his political thought as well as his reading of Plato in two parts: 1. Strauss’ hermeneutics; and 2. Strauss’ political view. His believes that philosophers have introduced their teachings in a mysterious way; and their fear of prosecution prevents ordinary study of their works. And all that has been said, in the name of philosophy, of their works is a noble lie which philosophers had to say to people. In secret, they had other beliefs which they did not wish to reveal for other than their own friends. As a matter of fact, Strauss is an enemy of philosophy as it is taught in universities. In this article, the author has criticized this view seriously and logically. Strauss has been motivated to approach Plato’s works because of crisis in the West. Concerning justice as discussed in Plato’s Republic, Strauss thinks that Thrasymachus’ view is reasonable, and he is of the opinion that “justice is the advantage of the stronger” (338c). He thinks that Socrates’ defense against this view is an incomplete one and Socrates had been of the same opinion with Thracymachus.
Muhammad Asghari
Volume 1, Issue 2 , March 2011, , Pages 1-14
Abstract
The present article tries to show that Rorty's philosophy has some moral message. To do so, we have to look at the contents of some of his books and in particular After Philosophy and The Mirror of Nature. The above-mentioned moral message may be, implicitly or explicitly, seen in his neo-pragmatist ...
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The present article tries to show that Rorty's philosophy has some moral message. To do so, we have to look at the contents of some of his books and in particular After Philosophy and The Mirror of Nature. The above-mentioned moral message may be, implicitly or explicitly, seen in his neo-pragmatist ideas and thoughts in the form of concepts and terms such as "solidarity", "democracy", and "cultural politics". In many places, of course, Rorty expresses this message in literary language and in particular through novelists. The present study, of course, is not intended to prove that, like Kant, Rorty has some philosophy of morality; since he is one of the stubborn critics of Kantian morality. Rorty's neo-pragmatist and critical approach to Kantian morality is influenced by pragmatism of Dewey, James and Levinas' philosophy.
Jalal Hajizade
Volume 2, Issue 1 , September 2011, , Pages 1-24
Abstract
Though democracy enjoys such a lofty status in the contemporary world that many people think of it as a certain and evident thing, theory of democracy and its standards have been faced by challenging critiques. The main origin of critical approach towards democracy should be sought for in the ancient ...
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Though democracy enjoys such a lofty status in the contemporary world that many people think of it as a certain and evident thing, theory of democracy and its standards have been faced by challenging critiques. The main origin of critical approach towards democracy should be sought for in the ancient Greece time. As a matter of fact, since the very beginning in the ancient time, the nature of democracy have been faced by problems and crises by which democracies in our time are faced as well. Brief rereading of some critical considerations concerning democracy in an analytic-descriptive methodology and explanation of challenges facing it are the main objective of the present article. According to the findings of the present research, cognitive interaction between equality and liberty, two conflicting dimensions of democracy, democracy puzzle, and the phenomenon of globalization are the main challenges by which the theory of democracy is faced.
Mohamad Mehdi Hatami; Seyyed Mohsen Azizi; Mehdi Dehbashi
Volume 2, Issue 2 , January 2012, , Pages 1-22
Abstract
The final end of this paper is to analyze the concepts of “progress” and “break down” in scientific revolutions and show the existing paradoxes in kuhn’s works about them. We firstly show that some thinkers has assumed human progress, in philosophy of history, the logic ...
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The final end of this paper is to analyze the concepts of “progress” and “break down” in scientific revolutions and show the existing paradoxes in kuhn’s works about them. We firstly show that some thinkers has assumed human progress, in philosophy of history, the logic of historical research and historiography. Later we show that Kuhn doubt about that and represents the history of science discrete.
alireza esmaeelzade
Volume 3, Issue 1 , September 2012, , Pages 1-18
Abstract
The end of this article is to analyze Plato’s view about poem and poets with regardto Republic. Here we try to give as possible as a consistent and homogeneousinterpretation of Plato’s thought.According to the most commentator’s tradition-that with regard to the content often books ...
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The end of this article is to analyze Plato’s view about poem and poets with regardto Republic. Here we try to give as possible as a consistent and homogeneousinterpretation of Plato’s thought.According to the most commentator’s tradition-that with regard to the content often books of this treatise is an appropriate tradition- we will concentrate our attentionon the books second, third and tenth.
Mohammad Abolfathi; Mokhtar Noori
Volume 3, Issue 2 , March 2013, , Pages 1-13
Abstract
Communitarianism is one of the most important critics of political liberalism. Communitarianism has raised a number of questions, especially about individualism and state’s neutrality in political and social issues. Therefore, this article tries briefly to study this approach. The findings show ...
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Communitarianism is one of the most important critics of political liberalism. Communitarianism has raised a number of questions, especially about individualism and state’s neutrality in political and social issues. Therefore, this article tries briefly to study this approach. The findings show that communitarianism, unlike liberal individualism, requires state’s interference in political and social issues.
Mohammad Mahdi Ardebili; Yousef Nozohour
Volume 4, Issue 1 , November 2013, , Pages 1-21
Abstract
Commentators have hitherto analyzed the interrelation between Spinozan and Hegelian concepts, especially in works where Hegel directly mentions Spinoza (such as Logic and The Lectures on History of Philosophy). The present inquiry, however, is an attempt to undertake the harder task of studying Spinozan ...
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Commentators have hitherto analyzed the interrelation between Spinozan and Hegelian concepts, especially in works where Hegel directly mentions Spinoza (such as Logic and The Lectures on History of Philosophy). The present inquiry, however, is an attempt to undertake the harder task of studying Spinozan concepts of Ethics exactly at the juncture in Hegel''s philosophy where there is no trace of Spinoza, i.e. in Phenomenology of Spirit. A survey of works written in various languages shows that there is no book or article specifically and exclusively written on this subject; in this respect, the present inquiry is innovative.
After a short introduction to the reciprocity of Hegel''s works and Spinoza''s philosophy, the inquiry will bring out and examine some oppositional concepts from these two books (namely Ethics and Phenomenology of Spirit), such as Spinozan substance/Hegelian spirit, Spinozan mechanism/Hegelian organism, and Spinozan eternity/Hegelian historicity, and finally, it will reveal how Phenomenology of Spirit sublates Spinoza''s Ethics in its Hegelian sense of sublation.
Maryam Ahmadi Kafshani; Ahmad Ali Heydari
Volume 4, Issue 2 , May 2014, , Pages 1-21
Abstract
If observable behaviors represent the thoughts that are behind them, it is evident that every attempt to reform them depends on a change in the viewpoint. By accepting this hypothesis, solving personal and social issues of modern societies needs reconsideration of the viewpoint that is the infrastructure ...
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If observable behaviors represent the thoughts that are behind them, it is evident that every attempt to reform them depends on a change in the viewpoint. By accepting this hypothesis, solving personal and social issues of modern societies needs reconsideration of the viewpoint that is the infrastructure of the total structure called modern thought.
Gabriel Marcel puts forth the creative fidelity of this change and reformation. He believes the true value can be given back to humans by transforming human interactions based on everyone’s common experience. Furthermore, he wants to alter the society’s superstructures.
Khashayar Boroomand; Seyed Hassan Hosseini
Volume 5, Issue 1 , January 2015, , Pages 1-22
Abstract
Heidegger's views on technology have had a great influence on contemporary philosophy of technology in both continental and analytic traditions. In this essay, the essence of modern technology and its relation to the history of Being, Ge-stell, and the danger of its domination, and Heidegger's approach ...
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Heidegger's views on technology have had a great influence on contemporary philosophy of technology in both continental and analytic traditions. In this essay, the essence of modern technology and its relation to the history of Being, Ge-stell, and the danger of its domination, and Heidegger's approach to escape from the current technological atmosphere, and finally some deficiencies of his approach to technology, will be discussed. Heidegger considers the duty of human beings in our current age as preparation of readiness for the advent of a saving God. Releasement toward things and meditative thinking prepare us for the emergence of a post-technological age.
Mojtaba Etemadinia
Volume 5, Issue 2 , July 2015, , Pages 1-20
Abstract
In the early Wittgenstein’s aesthetic perspective, aesthetics is a way of ‘expressing’ the mystical, and the factuality of facts. Accordingly, a work of art is an object seen from sub specie aetenitutis. Sub specie aetenitutis viewing means seeing the world as a finite whole. When we ...
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In the early Wittgenstein’s aesthetic perspective, aesthetics is a way of ‘expressing’ the mystical, and the factuality of facts. Accordingly, a work of art is an object seen from sub specie aetenitutis. Sub specie aetenitutis viewing means seeing the world as a finite whole. When we see things from this perspective, forget their everyday’s profits and costs and transcend them from the facts. Hence, we see them with wonder and finite laudatory surprise in the finite whole framework. A work of art shows the wholeness of the world and therefore illustrates its meaning.
Based on early Wittgenstein, if the moral propositions are nonsensical and moral education is actualized only by examples and extensions, so art is a best example.
Fatemeh Tofighi
Volume 6, Issue 1 , November 2015, , Pages 1-13
Abstract
One of the main questions that has preoccupied Foucault scholars is that whether his views on power provide some possibilities for agency and revolution. These scholars also have debated whether his stance toward Iranian revolution can in any way be compatible with his theories on power and freedom. ...
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One of the main questions that has preoccupied Foucault scholars is that whether his views on power provide some possibilities for agency and revolution. These scholars also have debated whether his stance toward Iranian revolution can in any way be compatible with his theories on power and freedom. In this essay, I will consider the roles freedom and subjectivity play in Foucault’s works, especially in his writings on Iran revolution. According to Michel Foucault, when power has pervaded every sphere of human life, an important possibility for subjectivity can be found in “spiritual exercises”, a series of exercises for self-cultivation. The Iranian revolution represented these spiritual exercises, since many revolutionists were engaged in internal self-fashioning and external changing at the same time. The French scholar believed that, because of its esoteric teachings, Shi’ite Islam provides these chances for freedom. Clearly, these conclusions were not easily acceptable to Western audiences, who are not accustomed to these categories.
Mohammad Ali Tvana; Mahmoud Alipour
Volume 6, Issue 2 , June 2016, , Pages 1-21
Abstract
One of the questions raised in recent political philosophy is relation Between power, subject and body, This is that power how constitutes the subject and it body. Michel Foucault is a great thinker that to answer these questions, not only explores the Genea of the modern subject, But also He speaks ...
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One of the questions raised in recent political philosophy is relation Between power, subject and body, This is that power how constitutes the subject and it body. Michel Foucault is a great thinker that to answer these questions, not only explores the Genea of the modern subject, But also He speaks of technology of Self, Means A set of mechanisms through which The Self Dose exercise of power on and in itself. So how technology of self , makes the modern subject and it bodies? What are the consequences of such a situation? Foucault's solution for the emancipation of the modern subject of this situation, is including what lessons for our society today?. It seems that in the political thought of Foucault, The subject And his body takes shape In the process of monitoring and punishment mechanism panopticism and internalized. Perhaps the most important consequence of this situation is self-alienation of the subject and body. It seems, Foucault proposed the two solution of joined together to release subject of alienating: 1- Resistance and refusal permanent, 2- Parrhesia (telling the truth). means on Foucault ,the one hand, Invites of we to have a permanent resistance against the relations of knowledge / power / truth not only in the outside world but also within (The negative form of Foucault solution), On the other hand, invites of Us for have to Being frank, risk and to reconstruct of self based on creative narratives(The Positive form of Foucault solution).
Mazdak Rajabi
Volume 7, Issue 1 , September 2016, , Pages 1-11
Abstract
In this paper I try to refute Guyer’s reading of Kant’s refutation of idealism in a way in which I defend Kant’s idealism which has been denied by Guyer. By the notion of idealism according to Kant’s philosophy I mean we are not allowed to use space referring to thing in itself, ...
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In this paper I try to refute Guyer’s reading of Kant’s refutation of idealism in a way in which I defend Kant’s idealism which has been denied by Guyer. By the notion of idealism according to Kant’s philosophy I mean we are not allowed to use space referring to thing in itself, as opposed to Guyer’s claim. In other words according to Kant objects of experience are objectively constructed by subject based upon lawful connection between them, as he expresses in the first analogy of experience, overlooking what they are really in themselves as mind-independent reality. I shall show Kant’s refutation of idealism does not involve any knowledge of thing in itself as opposed to Guyer’s reading; rather, Kant uses outer thing as an object of experience, that is, outer things are experience-sensations under application of categories. Some scholars such as Allison (2004) have defended Kant’s idealism. Dina Emundts (2010) shows, as opposed to Guyer’s claim, Kant has located refutation of idealism in the right place, namely after analogies of experience in edition B. She also shows refutation of idealism can attain its goal and it does not thus fail; that is, it can rebut problematic idealism. I endeavor to concentrate on the issue which indicates Kant uses outer thing in refutation of idealism in edition B as object of experience not as thing in itself. Meanwhile, I rebut Guyer’s argument and adduce my own reasons point-by-point in order to defend Kant’s idealism.
mehdi khabbazi; safa sebti
Volume 7, Issue 2 , April 2017, , Pages 1-21
Abstract
Concept of the other in philosophy of Levinas gives identity to his other concept. He criticizes the epistemology and ontology, at the same time questions the integrity of the subject and the universality of other. According to Levinas the other is possibility to deny the totality of the subject and ...
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Concept of the other in philosophy of Levinas gives identity to his other concept. He criticizes the epistemology and ontology, at the same time questions the integrity of the subject and the universality of other. According to Levinas the other is possibility to deny the totality of the subject and possibility to transcendence to go beyond static identity. This article tries to show that relationship between subject and the other is not cognitive or ontological, but it's foundation is ethical relationship that is formed in proximity the other. The most important dimension of other's existence that we understand it, is the moment of his/her death. This leads to fundamental ethical relationship in which responsibility for the death of the other is the most important aspect of realization of our being. According to us, understanding being, as Heidegger insists on it, is not being toward death through a genuine relationship with his own death, but we believe that other's death is the moment of devastating departure to find out such a being tied with the nothingness. The existence is realized in being for other and subjectivity in the acts of relation to the other and subsequently by protecting others against death.
mazdak rajabi
Volume 8, Issue 1 , November 2017, , Pages 1-11
Abstract
I will try to show how Thomas Aquinas, via distinction of natural theology from divine revelation, has provided a fundamental basis for the originality of realm of reason, viz. Philosophy and natural sciences instead of realm of faith; and this is the beginning of the modern world. This approach to understanding ...
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I will try to show how Thomas Aquinas, via distinction of natural theology from divine revelation, has provided a fundamental basis for the originality of realm of reason, viz. Philosophy and natural sciences instead of realm of faith; and this is the beginning of the modern world. This approach to understanding Summa Theologiae is distinct from Gilson's writings based on which reason and faith according to Thomas' thought are in harmony. He understands Thomism as the perpetual wisdom, but I will try to explain a new consideration about his thought; the reason is fundamental and limited in Thomas' theological writings.
seyyed nematollah abdorrahimzadeh
Volume 8, Issue 2 , March 2018, , Pages 1-27
Abstract
According to Aristotelian tradition, Thales is known as the first philosopher, but in ancient Greece, he was called a wise man or sophos. Sophos and Sophia, meaning wisdom, at that time implied two aspects of thought and action so that Thales was mentioned in the list of the seven ancient sages that ...
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According to Aristotelian tradition, Thales is known as the first philosopher, but in ancient Greece, he was called a wise man or sophos. Sophos and Sophia, meaning wisdom, at that time implied two aspects of thought and action so that Thales was mentioned in the list of the seven ancient sages that except Thales, the rest were politician or legislator. Anecdotes related to Thales indicate both aspects so that these anecdotes show him a man concerning action as well as thought. These two aspects of action and thought would be better known by analyzing the conception of arche in his teaching so that upon this analysis, arche as the way that means the beginning or origin of universe and the basis of his cosmology, it implies the governance and domination and his political thought depends on this conception. This article aims to clarify two aspects of thought and action in the concept of sophia by giving such analyzing so it would appear that Thales as a sophos was not only a thinker, but a thinker who his thought was in conjunction with action.
Mahsa amiri; amir abbas alizamani
Volume 9, Issue 1 , December 2018, , Pages 1-22
Abstract
In contemporary existentialism, there are four endearing concerns or anxieties that cause human anxiety. These worries are freedom, emptiness, death and loneliness. A person is looking for the security of the childhood of these worries. In this philosophical and literary school, ...
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In contemporary existentialism, there are four endearing concerns or anxieties that cause human anxiety. These worries are freedom, emptiness, death and loneliness. A person is looking for the security of the childhood of these worries. In this philosophical and literary school, the human being is known as a subject who, in the experience of being and touching the meaning of being, immediately faces the truth of life and finds its absurd and meaningless life, Then, relying on the protection of the gem of "freedom" and using the possibility of choosing and choosing a goal, it brings a meaning to the series of events and events called "life". Erwin Yalom, in line with these thoughts, has tried to study existential concerns, including loneliness, which leads to problems and disruptions in life, and finds solutions to them. In this paper, we look at ways of coping with this problem by relying on an existentialist approach by examining what and the types of loneliness.
Mahdi Behniafar
Volume 9, Issue 2 , June 2019, , Pages 1-23
Abstract
This paper is a study and the philosophical critique of the concept of "bête machine" theory with the human environmental behaviors in Modern ages, and our question is what precisely does Cartesian mean the modern and contemporary man's behaviors with animals and the environment? We have first ...
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This paper is a study and the philosophical critique of the concept of "bête machine" theory with the human environmental behaviors in Modern ages, and our question is what precisely does Cartesian mean the modern and contemporary man's behaviors with animals and the environment? We have first studied and evaluated precisely Cartesian propositions about animals and examined the ability of the theory to cover the whole material nature, including the human body. The doctrine of unity and integrity, the doctrine of Genesis Classlessness and the doctrine of non-thinking activism are three basic doctrines that can be deduced from Descartes' thought. Then we have discussed that the way of defining the environment in the modern ages and some humanistic behaviors in modern and pseudo-modern societies with nature and animals is fully compatible with these three Cartesian doctrines and does not consider any natural and inherent right for inhuman vital organisms. Finally, we have argued that Descartes' ability to extract the moral and legal system governing human behavior with animals and nature can be interpreted in two ways: 1. This perspective is sufficient to extract these Systems; 2. This view is certain, but to extract these systems is inadequate, and as a result, we need to advance and develop our knowledge in metaphysics or in science in order to establish a moral and legal system for dealing with animals and nature. Then, with the advent of the second interpretation, we believe that the mere consistency of these Descartes' principles with this kind of modern moral and legal norms is not a good reason to call the behavior of modern humans to animals and nature as Cartesian. In Descartes's view, progress in science is a necessary condition for the establishment of morality; new sciences and sciences such as animal and natural physiology can be considered as such.
mahsa adibi; Majid Tavassoli Roknabadi; Seyed Mohammad Ali Taghavi
Abstract
The way of dealing with the West is one of the main components of Iran's thought space, and the outbreak of the Islamic Revolution of Iran is also a product of this concern. In the form of Western-critique paradigm, Shariati tried to create new meanings and themes derived from traditional, religious, ...
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The way of dealing with the West is one of the main components of Iran's thought space, and the outbreak of the Islamic Revolution of Iran is also a product of this concern. In the form of Western-critique paradigm, Shariati tried to create new meanings and themes derived from traditional, religious, mythical and modern elements to present a picture of the West within the framework of its political discourse, which has a distinctly different appearance beforehand . In this paper, the teachings of post-colonial studies, and in particular the two concepts of extravagance and the creation of another, have been used as a theoretical framework, and the Laclau and Mouffe discourse analysis method has been used as a method to answer the question that the West How is Shariati political discourse presented? The findings of this paper show that he, through the representation and pictorial mechanism, has drawn a boundary between the "Me" and "the other" of the west and has devised an image of the West that has implications Because it is an imperialist, exploiting, devilish, oppressor and arrogant.
hamideh izadinia; Hasan Fathi
Abstract
Gadamer, like Plato, considers “dialogue” as the basis of the knowledge; that is, we know things around us through the dialogue. It is clear that, dialogue needs, at least, two partners. In Plato, at least at first glance, it seems that the partners in dialogue are two persons. Is that so ...
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Gadamer, like Plato, considers “dialogue” as the basis of the knowledge; that is, we know things around us through the dialogue. It is clear that, dialogue needs, at least, two partners. In Plato, at least at first glance, it seems that the partners in dialogue are two persons. Is that so in Gadamer? To this question, there are two answers among Gadamer commentators. a) Most of them think that the dialogue between “persons” is the basis. We as persons must, in their view, come together and make conversation in order to come near to the knowledge of the world and the things around us. b) but, some others, as Figal see the things themselves as a partner in conversation alongside with persons. in Gadamer human being and the world both are of verbal nature. Things also have the verbal nature and have something to say. Understanding and knowledge take place in the verbal conversation between human being and the world as the partner; that is, as I and Thou. this paper tries to show that, in Gadamer's philosophical hermeneutics, “conversation between human being and the world” and “conversation between persons” both are the basis of understanding and knowledge.
Mohammad Mehdi Ardebili
Abstract
Although “Philosophy of Culture” is commonly taken to refer to a rather new and interdisciplinary branch that has been developed in Germany since late twentieth century, one can trace the first philosophical ideas about culture, in the modern sense of the term, back to Johann Gottfried von ...
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Although “Philosophy of Culture” is commonly taken to refer to a rather new and interdisciplinary branch that has been developed in Germany since late twentieth century, one can trace the first philosophical ideas about culture, in the modern sense of the term, back to Johann Gottfried von Herder (1744-1803). In this context, one of Herder's most important legacies (or lasting contributions) is "cultural pluralism,” which he utilized as a tool against the colonial totalitarianism of Enlightenment. Herder was critical of the commonly held belief in the superiority of European culture over other cultures, and introduced a new definition and understanding of culture that could potentially be used to defend the cultures of other parts of the world, especially Eastern cultures. With the aim of explaining Herder’s concept of "cultural pluralism," the present article will organize and explain this concept under three key sub-headings of "cultural singularity", "internal judgment," and “concept of force.” It will analyze its opposition to "cultural Europeanism" and demonstrate its possibilities for confronting the European-centric concept of totalitarianism. Finally, a brief section will be devoted to the discussion of the charge of relativism against Herder’s "cultural pluralism”.
Mohsen Bagherzadeh meskibaf
Abstract
In developing his Foundations of the Science of Knowledge, Fichte draws on two theoretical elements, the meaning of autonomy in Kant's thought, and a practical element, the French Revolution. In this regard, by completing Kant's autonomy (using the experience of the French Revolution), it enables it ...
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In developing his Foundations of the Science of Knowledge, Fichte draws on two theoretical elements, the meaning of autonomy in Kant's thought, and a practical element, the French Revolution. In this regard, by completing Kant's autonomy (using the experience of the French Revolution), it enables it to penetrate the realm of necessity and foreign substance, and thus transforms freedom into a power beyond Kant's imagination. In this regard, he proposes two theories of action and rational intuition, an unprecedented dichotomy with Kant's philosophy in two areas of changing the theory of how experience is formed and the displacement of self-consciousness instead of consciousness. With these two changes, Fichte creates a new meaning of idealism, reality, and subjectivity. These new elements in Fichte's philosophy are formed not only by the dialectical construction between the French Revolution and Kantian autonomy, but also by the way in which the theory of freedom and how it is developed in the French Revolution is discovered. With this event, Fichte frees the Science of Knowledgefrom the double fall of the face of autonomy with necessity and the revolution with terror.َ
Alireza Aram; Atefeh Mirfatemi
Abstract
Descartes, in his epistemological inquiry process, known as grammatical doubt, has chosen a kind of behavioral discipline with a provisional state. In this type of moral advice, living on the basis of common and relatively simple principles is promoted without the need for a previous philosophical basis, ...
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Descartes, in his epistemological inquiry process, known as grammatical doubt, has chosen a kind of behavioral discipline with a provisional state. In this type of moral advice, living on the basis of common and relatively simple principles is promoted without the need for a previous philosophical basis, and regardless of the content of the belief and the degree of its coherence or strength. The question is that What is the conceivable relationship between: a) This minimalist interpretation of morality, which takes the easy preparation of acknowledging the necessity of morality and discovering its major instances, and b) The so-called postmodern morality, which in the later historical context of Descartes, and it takes a much stricter view of the possibility and value of morality? By an intertextual reading of the relationship between provisional and postmodern perceptions of ethics, it seems that Descartes's provisional behavioral strategy is a commentary on the presence of ethics in postmodern discourse and, in fact, it is the pillar of the survival of this discourse regarding to the necessity of ethics.
farhad Barandak; Fereidoun babaei Aghdam; Hassan Mahmoudzadeh
Abstract
The present study deals with the matter of human recognition (specifically anthropocentric). Here we examine the term anthropocentric in the transition from modern philosophy to phenomenology. Our attempt here is to do this with a qualitative analysis of the works and first-hand texts of modern philosophical ...
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The present study deals with the matter of human recognition (specifically anthropocentric). Here we examine the term anthropocentric in the transition from modern philosophy to phenomenology. Our attempt here is to do this with a qualitative analysis of the works and first-hand texts of modern philosophical and phenomenological thinkers. This transition can be followed by "recognition of consciousness". With the influence of Bacon and Descartes, Kant began with doubt, and with his transcendence he brought certainty and conciseness, and carried out the plan to humanize science by eliminating man. Hegel makes this certainty with the phenomenology of the soul and his dialectical scheme with the connection of man and soul in the course of history. Husserl, whose name is familiar with phenomenology, tries to establish certain science with the slogan "Return to Things"; But he brought the "lifeworld" to the relativists, and at the end of his life he considered the dream of philosophy as a certain science to be over. Heidegger (transcendental) puts man at the center of the world. Dasein is always present in the world. The present study reinforces human-centered approaches in which human beings have always been and will always be central.
Mohsen Bagherzadeh meskibaf; mostafa abedi jige
Abstract
In terms of strategic foundations, the theory of government in the political philosophy of Kant and Fichte have much in common. For this reason, it is not only possible to examine these two political theories in one article, but it also helps to make a more accurate comparison and thus a better understanding ...
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In terms of strategic foundations, the theory of government in the political philosophy of Kant and Fichte have much in common. For this reason, it is not only possible to examine these two political theories in one article, but it also helps to make a more accurate comparison and thus a better understanding of the two philosophers in terms of distinctions. The author believes that the objections of their political theories are to a large extent compatible with each other. Because the government, based on their political philosophy, unlike other areas of thought, has been conceived and written in the field of experience and objectivity. In such circumstances, both philosophers place their abstract foundations as a test of the gravitational field of objectivity or experience, and the question is whether they can establish a union between thought and action and write political thought in the style of their epistemology and ethics. In other words, can they establish transcendental or moral and legal freedom in the realm of external objectivity or the state where political philosophy is to be formed?
