Abdolrahman Hasanifar
Volume 1, Issue 2 , Winter and Spring 2011, , Pages 39-68
Abstract
In the contemporary era, the Western scientific capabilities in the field of technology and her political domination have been two important issues for other societies. The idea Iranians have of the West, because of her colonialist character, is mostly accompanied by some oversimplifications. In this ...
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In the contemporary era, the Western scientific capabilities in the field of technology and her political domination have been two important issues for other societies. The idea Iranians have of the West, because of her colonialist character, is mostly accompanied by some oversimplifications. In this regard, a proper view to the West requires accurate, fundamental, deep, and comprehensive knowledge of her. In the non-western countries, some manifestations of the West have appeared in the form of ideas and views as well as emphasis put on the western thinkers and their works in their civilizational era. Iran is one of these countries which has been, in the contemporary era, subject to such manifestations. In this concern, and while knowledge of West is still a serious issue, [study of] the history of Iranians' familiarity with the western manifestations, in their historical and intellectual terms, is among necessary duties. One of the vigorous scientists and researchers who discusses studies of the West done by Iranians is Karim Mojtahedi. While doing this, he introduces the West; and, through this introduction, Iranians may know themselves in a better manner. His work shows the ideas of an Iranian of the West in his own time; and, at the same time, it discusses the ideas of other Iranians of the West which, in the present article, more emphasis has put on it. Knowing from a philosophical point of view, on which Mojtahedi puts emphasis, is important since he thinks that the contemporary civilization of the West has been founded on philosophical foundations. The present article discusses and processes ideas of Mojtahedi, views of Iranians to the contemporary modern time of the West, [western] influential thinkers, and works done by Iranians in this field. The methodology employed in the present article is a descriptive-analytical one. Findings show that, concerning the West, some works have been done by Iranians such as Malkom, Akhundzadeh, and Hosseinqoli Aqa which had some sympathy toward the West. Also, some works have been performed by Iranians like Sayyid Jamal and Mulla 'Ali Zunuzi who were of the opinion that the West's achievements should be employed. Also, the article shows that not only Iranians knowledge of the West has not been a proper one, but also it has been false and accompanied by some misunderstanding; and, as a result, it has been of no use for Iranian society.
Nazhin Safavi Moghaddam
Volume 2, Issue 1 , Summer and Autumn 2011, , Pages 39-54
Abstract
Existentialism is one of the philosophical schools which covers a great part of the contemporary philosophy. Existentialist philosophers reflect upon man's being in a way other than the being of other entities; and accurately label this distinction of man's being as "existence". They are seeking to show ...
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Existentialism is one of the philosophical schools which covers a great part of the contemporary philosophy. Existentialist philosophers reflect upon man's being in a way other than the being of other entities; and accurately label this distinction of man's being as "existence". They are seeking to show the difference between man's being or existence in this world and [being of] other entities. Inevitably, they have to research in the way and form that man is in this world as well as his states and Existential issues. Though this approach has been focus of the thinkers of that time and after it, Soren Kierkegaard, with his basically religious reflection as opposed to logical philosophy and rational principles of Hegel, may be called the founder of Existentialism; and Gabriel Marcel, Karl Jaspers, Martin Heidegger, and Jean Paul Sartre may be enlisted as its main representatives. The notable point is that philosophers of existance avoided systematization and did not provide a systematic philosophy. Though philosophical ideas in this extensive field are so diverse that it has produced some misunderstandings, because of the common way of philosophizing and their emphasis put on man instead of nature, they are classified under "Existentialist" category.
abdorazaq hesamifar
Volume 3, Issue 1 , Summer and Autumn 2012, , Pages 39-54
Abstract
Austria has had some important philosophers which the greatness of their thought, led some to speak of the existence of an Austrian school in the philosophy. And since these philosophers had important role in the history of analytic philosophy, some, pursuing the first group and relying on their idea, ...
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Austria has had some important philosophers which the greatness of their thought, led some to speak of the existence of an Austrian school in the philosophy. And since these philosophers had important role in the history of analytic philosophy, some, pursuing the first group and relying on their idea, believed in an Anglo-Austrian version of analytic philosophy, and of course they confronted some opposition. Beside English philosophers, contribution to the analytic philosophy, they defend of Austrian philosophers, contribution to it, while their opponents defend of German philosophers, contribution instead. In addition to the Anglo-Austrian and Anglo-German versions of analytic philosophy, there is a third version, named Anglo-American version which because of its neglecting Austrian and German philosophers, contributions is not considerable. This paper aimed to express specifications of Austrian philosophy at the first, then to assess the Anglo-Austrian version of Analytic philosophy and some of criticisms against it.
GHolamali Soleimani
Abstract
End-of-history theory as an important idea of the last decade of the twentieth century spoke of the end of several centuries of ideological conflict. A conflict between various human ideologies that claimed the discovery of the rule of history. This conflict had been going on since the Enlightenment. ...
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End-of-history theory as an important idea of the last decade of the twentieth century spoke of the end of several centuries of ideological conflict. A conflict between various human ideologies that claimed the discovery of the rule of history. This conflict had been going on since the Enlightenment. Theoretical Philosophy or Speculative Philosophy of History as an "ontological" knowledge seeks to understand the existence of history, its evolution and the discovery of meanings hidden in the general trends and events of history. An ontological understanding helps us to discover the rule of history. Of course, if there is such a rule. In the philosophy of history, we are faced with three fundamental questions; the aim of history; Stimulus of history and stages of history. Despite the many theoretical controversies that have arisen since the end of Fukuyama's history and continue to exist, there has been no critical reflection on the main questions of the philosophy of history.. The purpose of this research is to think critically about Fukuyama's theory of the end of history from the perspective of philosophy of history. It seems that examining Fukuyama's idea from the perspective of the above three questions can seriously challenge many elements of Fukuyama's theory. Elements that stand together to defend the universalism of liberal democracy.
Mohammad Mehdi Hatami; reza sadeqi
Abstract
This article investigates and evaluates models of the unity of science in 20th century. In general, the models of unity of science could be divided into two parts and investigated separately. The first group are models which defend reductionism and eliminativism by relying on physicalism. The second ...
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This article investigates and evaluates models of the unity of science in 20th century. In general, the models of unity of science could be divided into two parts and investigated separately. The first group are models which defend reductionism and eliminativism by relying on physicalism. The second group are the ones that by relying on methodology try to guarantee the unity of science. In evaluating the first group on the works of Thomas Nagle and William James it is argued that these models not adjusted to different ontological fields. The various methods of scientific research and different function of the values of preferring a theory in different contexts of comparison also undermine the claim of scientific unity in the second group models. Anyway, for avoiding the harmful result of the being incommensurable, relying on holism the possibility of giving a model of the unity of science could be defended which has provided possibility of interdisciplinary cooperation and defies any attempt for reductionism or ignorance of the plurality of methods.
Homayon dahaqin; Bijan Abdolkarimi
Abstract
Edmund Husserl was the principal founder of phenomenology that carried new and special meaning to word of phenomenology. With his intellectual movement he developed a revolution in Western philosophy that had far-reaching effects on it. ...
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Edmund Husserl was the principal founder of phenomenology that carried new and special meaning to word of phenomenology. With his intellectual movement he developed a revolution in Western philosophy that had far-reaching effects on it. Husserl’s transcendental phenomenology is systematic and methodological and at the crisis time of the science and philosophy in Europe his phenomenology is seen as the only way to solve the crisis and build a new foundation of knowledge on a solid basis. Husserl's Phenomenology introduced pure consciousness, describes the acts of consciousness and its organization. In general, his world is the world of consciousness that is shaped by intentionality and transcendental reductions. Heidegger introduced the whole history of Western philosophy as the history of ignorance of Being and introduced his philosophy as a question of existence’s the concept of Being. For Heidegger, the origin of consciousness in Husserl's intellectual system has led it to the development of subjectivism and the separation of Being and Heidegger believed that it is the continuance of the tradition of Western idealism. Heidegger's hermeneutic and philosophical phenomenology is aimed to clarification and correction of Husserl's intellectual system that he thought is not persuading. In his view, human being is distinguished from other beings because of openness and transcendence so he called it as Dasein, that Consciousness is a sign of his existence and its consequence. Despite of the common intellectual philosophical systems elements among two philosophers, there are some differences in their principles that the article tries to deals with this issue.
Reza Dehghani
Volume 2, Issue 2 , Winter and Spring 2012, , Pages 43-60
Abstract
One of the main topics in Dr Davari’s thought is the problem of west and westernization. For him, we can’t accept something from west but reject something another. He believes that westernization is inevitable but what does matter is that we must take seriously its foundations and basis. ...
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One of the main topics in Dr Davari’s thought is the problem of west and westernization. For him, we can’t accept something from west but reject something another. He believes that westernization is inevitable but what does matter is that we must take seriously its foundations and basis. From this point of view, democracy, liberty and development are noteworthy. He criticizes western democracy not on the ideological basis but with the hope of appearance of spiritual thinking.
Hossein Rostami Jalilian; Reza Soleiman Heshmat
Volume 4, Issue 1 , Summer and Autumn 2013, , Pages 43-62
Abstract
This paper pursues to explain Heidegger's interpretation of subjectivity and metaphysics of modernity in his work entitled Hegel's Concept of Experience based on one of his confrontation with Hegel's magnificent work, i.e., Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on ...
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This paper pursues to explain Heidegger's interpretation of subjectivity and metaphysics of modernity in his work entitled Hegel's Concept of Experience based on one of his confrontation with Hegel's magnificent work, i.e., Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on the question of the absolute, subjectivity, parousia of the absolute, metaphysics of modernity as the end of his philosophy, and the role of ontological difference in his thought were examined. Finally, it is concluded that in Heidegger's opinion, Hegel's philosophy is subject-oriented, subjective, and a modern metaphysics that aims to demonstrate the nihilism of modern technology. So, Hegel plays a pivotal role in Heidegger's meta-narrative of the history of western metaphysics which aims to shed some light on the nihilism of modern technology.Therefore, the striking similarity in Hegel’s and Heidegger’s reflections on the meaning of the end of philosophy and the question of original thought is undeniable.
seydeh akram barakati; yousef shaghool; mohammadjavad Safian
Abstract
Understanding oneself has been of great importance in various areas of thought and discussed from different aspects. Some thinkers believe that self-understanding is intuitive and others consider it to be reflective and interpretative. In the history of western thought, especially in the areas of hermeneutics ...
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Understanding oneself has been of great importance in various areas of thought and discussed from different aspects. Some thinkers believe that self-understanding is intuitive and others consider it to be reflective and interpretative. In the history of western thought, especially in the areas of hermeneutics and phenomenology, Heidegger and Ricoeur are representative of these two different approaches. From this perspective we entitle their views as ontological and semantics. In this writing, we try to elaborate the ontological view point of Heidegger and the semantic approach of Ricoeur concerning the problem of self-understanding in order to pursue the possibility of any graft between them. For revealing the possibility of this graft, we focus on two aspects; We show that: 1- Self-understanding in Heidegger's and Ricoeur's thought be realized within the common horizons of "time", "language" and "the other", though, through different approaches of ontology and epistemology; and 2- For these three horizons in Ricoeur's definition of them, we can define an ontological foundation within the structure of dasein. It seem that this ontological basis can be considered to be at the beginning of Ricoeur's epistemological long route. In this regard, we can graft fundamentally these two approaches onto each other.
Meysam Sefidkhosh
Volume 1, Issue 1 , Summer and Autumn 2010, , Pages 47-66
Abstract
"The western world" is a new term which has not been used by Ibn Khaldun at all. This does not mean, however, that Ibn Khaldun had no idea of the relative unity of what we call today the western world. Elsewhere, in another study, the author of the present article has shown that Ibn Khaldun thought of ...
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"The western world" is a new term which has not been used by Ibn Khaldun at all. This does not mean, however, that Ibn Khaldun had no idea of the relative unity of what we call today the western world. Elsewhere, in another study, the author of the present article has shown that Ibn Khaldun thought of what we call today the western world as a united world and mentioned it as "the northern world". The present article presupposes this point; and will use some methodological considerations to discuss his familiarity with this united world, since Ibn Khaldun is a methodology-sensitive thinker; and this distinguishes him from other thinkers and authors of the pre-modern world. In the present article, the author will try to analyze general points concerning the way Ibn Khaldun got familiar with the so-called western world and its indications, and recognize and refer Tarikh al-'ibar and its valuable introduction as the main sources for such familiarity.
Farshad Shariat
Volume 5, Issue 1 , Winter and Spring 2015, , Pages 47-60
Abstract
This paper, focusing on the distinction between political secularism and social secularism, shows that why and how our subject matter in the study of Western secularism, is not political secularism, but social secularism. Secularism, is more generalized than what is usually represented, this generalized ...
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This paper, focusing on the distinction between political secularism and social secularism, shows that why and how our subject matter in the study of Western secularism, is not political secularism, but social secularism. Secularism, is more generalized than what is usually represented, this generalized secularism, e.g. international secularism, called social secularism. Focusing on John Locke and John Stuart Mill’s philosophical and political issues, this article referring to Locke’s key epistemological and political investigations, demonstrates, firstly, the similarity between the ideas of two philosophers in classical liberalism; secondly, investigates that there is a considerable relation between political secularism, in Locke’s letters of tolerations and what is seen here as social secularism in Mill’s liberalism. In other words, this paper examining the idea, in a comparative method, reveals the logic of Locke’s epistemology and Mill’s social secularism; and shows that Locke’s political philosophy is reduced to political secularism and also explains the essential connection between Locke’s political secularism and Mill’s social secularism in 19th.century
ahmad ali heidari
Volume 9, Issue 1 , Summer and Autumn 2018, , Pages 47-63
Abstract
This paper tries to explain the aspects of a prominent Iranian professor of philosophy to poetry, i.e. Reza Davari. He considers poetry a way out of the confines of modern subjectivism. The poet's special attention to language, who consider it something more than a means of expression and -according ...
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This paper tries to explain the aspects of a prominent Iranian professor of philosophy to poetry, i.e. Reza Davari. He considers poetry a way out of the confines of modern subjectivism. The poet's special attention to language, who consider it something more than a means of expression and -according to Heidegger- is an opportunity for being released from the contemporary technological predicament. Davari considers the poetical language the means of being's expression. Because of the poetical mood, it is superior to other aspects of man and the fundamental condition for any kind of effective relation in this world
Maryam Arab; Abdurrazzaq Hesamifar; Mohammad Hassan Heydari
Volume 6, Issue 2 , Winter and Spring 2016, , Pages 49-65
Abstract
The way that human being has gotten up to now in ethics, is regarded by Nietzsche not as a positive evolutional process, but as a history of long-lasting human mistakes and as the cause of his terrible fate. Thus he criticizes intensely the ethics which was considered as a historical heritage and evaluable ...
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The way that human being has gotten up to now in ethics, is regarded by Nietzsche not as a positive evolutional process, but as a history of long-lasting human mistakes and as the cause of his terrible fate. Thus he criticizes intensely the ethics which was considered as a historical heritage and evaluable achievement of human being. He thinks that all aspects of human life, even his question of being are influenced by values and these values have made some struggles and crisis for him. He entitled himself as an anti-ethic and rejects all moral systems. In criticizing ethics he wants to find the real foundation of ethics to illustrate its position and function and to recognize the human evaluating mechanism which forced him to do moral acts. Underlying all subversive comments and thoughts of Nietzsche, there is a noble and new though integrated idea. He does not intend to found a system similar to what he criticized and destroyed. Superhuman is the paragon of this new idea. Looking at his critics on ethics this article assesses his negative view on ethics.
Khashayar Boroumand; Hamidreza Ayatollahi
Volume 4, Issue 2 , Winter and Spring 2014, , Pages 51-69
Abstract
Descartes' methodological doubt and Bourdieu's views on skepticism are discussed in this paper. Descartes wants to defeat skepticism and Cartesian doubt is a method for attaining absolute certainty. On the other hand, Bourdieu's response to skepticismis based on the adjustment of the criteria for certainty. ...
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Descartes' methodological doubt and Bourdieu's views on skepticism are discussed in this paper. Descartes wants to defeat skepticism and Cartesian doubt is a method for attaining absolute certainty. On the other hand, Bourdieu's response to skepticismis based on the adjustment of the criteria for certainty. According to Bourdieu's anti-skeptical approach, less-than-absolute evidentness and certainty is sufficient for natural and moral sciences and the knowledge we need in everyday life. In this paper, after discussing the views held by Descartes and Bourdieu on skepticism and the deceptive god hypothesis, which is based on the god's absolute power, their approaches toward skepticism and the consequences are compared
Hamidreza Hajighsem; Masoud Salami
Volume 9, Issue 2 , Winter and Spring 2019, , Pages 51-70
Abstract
Enlightenment era is in terms of political issues a time of tensions. In theoretical domain we are witness to fundamental changes and in it’s interact in social domains we are confronted with radical and conservative political stances. Recently, research focuses on Enlightenment and its thinkers ...
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Enlightenment era is in terms of political issues a time of tensions. In theoretical domain we are witness to fundamental changes and in it’s interact in social domains we are confronted with radical and conservative political stances. Recently, research focuses on Enlightenment and its thinkers from this point of view, which was inaugurated by the ideas of Margaret C. Jacob and became with the works of Jonathan Israel in the center of attention. Schiller takes definitely a political stance in his philosophical work entitled On the Aesthetic Education of Man that was authored after the French Revolution. Lukács argues that these letters show Schiller’s conservative ideas. Are we confronted with a Schiller, who seeks to keep the status quo after the French Revolution? This essay allows a skeptical view of Lukacs’ conception of the aesthetic education and shows that aesthetic education is based on radical ideas.
Rahim Haji agha; mahboubeh paknia
Volume 8, Issue 2 , Winter and Spring 2018, , Pages 57-76
Abstract
Reviving the role of religion in modern societies and the attention of those like Habermas to this phenomenon, by new articulations, have challenged dualities such as tradition-modernity, public-private, and secular-religious. For this reason, the direct connection between modernization and secularisation ...
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Reviving the role of religion in modern societies and the attention of those like Habermas to this phenomenon, by new articulations, have challenged dualities such as tradition-modernity, public-private, and secular-religious. For this reason, the direct connection between modernization and secularisation is now completely out of place. This article, with this in mind, has also tried to focus on the transformation of Habermas' votes in relation to the public sphere and the place of religion in it, Argues that Habermas's perspective on religion has changed in his various stages of thought, and this view has changed from a philosophical critique to a positive socio-political look. This is due to the perception of the realities of the contemporary world, and Habermas, by understanding this fact, has posited the concept of post-secularism as a rethinking of secularist perspectives as well as the role of religion in the public domain. Accepting such a concept, in turn, promotes Habermas' view of the acceptance of coexistence and plurality in political life.
Seyed Nemat Allah Abdorahimzadeh
Volume 7, Issue 1 , Summer and Autumn 2016, , Pages 45-66
Abstract
It is well known that Solon put the cornerstone of the Athenian Democracy. When did he do it that like many other cities in Greece, Athens was subject to the crisis and on the brink of civil war. The purpose of this paper is to investigate the role of Solon for saving Athens from the crisis and leading ...
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It is well known that Solon put the cornerstone of the Athenian Democracy. When did he do it that like many other cities in Greece, Athens was subject to the crisis and on the brink of civil war. The purpose of this paper is to investigate the role of Solon for saving Athens from the crisis and leading it to such a political system that after him named the Athenian Democracy. To investigate it, first it is necessary to have a review of situation of Solon’s era and then, an attention to his viewpoint so that how Athens could be saved from that crisis. A survey of his viewpoint shows his utilization of mythical heritage, although, he used this heritage in order of his era’s need for enacting legislation that he named the just law or the good law. He enacted this law for preservation of the limits of citizens as well as giving them a political role so that, unlike the former traditional system, they would enjoy of a political role and responsibility. The effect of this was the first cornerstone for Athens to arrive to its Democracy.
Ali Karbasizadeh; Nasrin Asadian
Volume 2, Issue 1 , Summer and Autumn 2011, , Pages 55-69
Abstract
In the course of history, philosophers have witnessed many developments among which is Kant's Copernican revolution. When he emerged, views towards philosophy changed completely and a new era began in philosophy. After him, every philosopher has been somehow in interaction with this view. Though Kant ...
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In the course of history, philosophers have witnessed many developments among which is Kant's Copernican revolution. When he emerged, views towards philosophy changed completely and a new era began in philosophy. After him, every philosopher has been somehow in interaction with this view. Though Kant was claiming that he had created a fully critical system, it seems that, even in his own system, one cannot be fully faithful to the critical methodology intended by him. Some scholars advocated attempts made to improve Kantian system so that replies might be provided for those who claimed that there were deficiencies in his philosophy among whom we may mention Reinhold and Fichte. Fichte tries to provide firm foundations for philosophy and, in this way, uproot uncertainty. In his writings such as Theory of Science, he tried to explain his own methodology and improve Kant's critical philosophy. Here, we try to discuss grounds for formation of the ideas of Fichte as one of the German philosophers and the way he faced problems in Kant's critical philosophy.
ali asghar lameei; hossein ashtari
Volume 3, Issue 1 , Summer and Autumn 2012, , Pages 55-76
Abstract
Johann Gottfried von Herder as a great thinker in humanism history cares the periods and eras of history and has a different ideology about humanity nature, ideas and historical points of view. He considers internal postures of historical participants and also the elements such as language, culture and ...
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Johann Gottfried von Herder as a great thinker in humanism history cares the periods and eras of history and has a different ideology about humanity nature, ideas and historical points of view. He considers internal postures of historical participants and also the elements such as language, culture and religion as identities of individuals, groups and the human societies. Herder wants the consideration and sympathy with all races, nations and cultures in the history survey and illustrates an ultimate ideal for all societies in this point of view. He cares cultural aspects of personage and respects any human made in each moment and spot which is so important in anthropology. His main output is the conception of historical phenomena without any intervals and so he enters the historical experiences and study human life in a touchable and visible conception way. The cultural relativity theory is well attended in his opinions. He quotes that historical phenomena move according to divine ordinance and human life goes toward evolution and development.
Rahman Sharifzadeh
Volume 5, Issue 2 , Summer and Autumn 2015, , Pages 55-84
Abstract
Even though Bruno Latour is called constructivist, but he severely criticizes social constructivism. He believes that social constructivism and its opposed approach, i.e. naive realism, are going on wrong way; both admit subject-object dichotomy and that’s why they can’t get rid of some tenacious ...
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Even though Bruno Latour is called constructivist, but he severely criticizes social constructivism. He believes that social constructivism and its opposed approach, i.e. naive realism, are going on wrong way; both admit subject-object dichotomy and that’s why they can’t get rid of some tenacious philosophical problems, such as skepticism and relativism. Latour through actant-network metaphysics, considers the relations of actants in another way, he talks about them symmetrically and believes that their relation is based on ‘negotiation’. In this paper we argue firstly that though he relinquishes social constructivism and common realism, it doesn’t mean that he is not constructivist and realist anymore; Latour wants to defend a kind of realistic realism or constructivist realism which is not based on subject-object division. Second we’ll show how Latour’s approach does not become trapped in the hole of those philosophical problems.
felor askarizadeh; seyedjavad miri
Volume 8, Issue 1 , Summer and Autumn 2017, , Pages 55-76
Abstract
This article is an attempt to appraise the question of education based on Heidegger's perspective as delineated in his work "Being and Time". This work opens up a different venue on issues of education and knowledge. Heidegger unfolded to us with his phenomenology of method and thinking on the concept ...
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This article is an attempt to appraise the question of education based on Heidegger's perspective as delineated in his work "Being and Time". This work opens up a different venue on issues of education and knowledge. Heidegger unfolded to us with his phenomenology of method and thinking on the concept of Logos and Phenomenon: Logos means "allowing to visit and phenomenon means "showing yourself to yourself. This sense of phenomenology is an opportunity to show things in your own way. Dasein is the clearing (lichtung) for showing things with temporal disclosedness- in concerning ratio with things and solicituding ratio with the other daseins – to make it possible to unfold and allow in unfolding the truth of the things. In the education on the base of Heidegger's lessons-the subject of education appears to be somewhat concerning in relation to the things of the environment's world. The relationship between a teacher and a student with mode of" leaping ahead-solicituding" leads to a new (truth) event. When we approach education in this fashion then we move beyond dualistic ways of conceptualizing education based on subject-object relationship and instead conceptualizing in a way that dasein is part and parcel of this sojourn. But on the basis of the intention to the things (temporality) every confrontation with the truth appears in relation to the Being of things.
Mahdi Hoseinzadeh Yazdi; Ali Akbar Ahmadi Afranjami
Volume 3, Issue 2 , Winter and Spring 2013, , Pages 57-74
Abstract
Wittgenstein practices a critique of language, in a broad Kantian sense. In the middle of the Tractatus Wittgenstein writs whit Kantian ring: All philosophy is critique of language. There is a fairly long tradition of reading that finds the Tractatus basically Kantian.
Considering the importance ...
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Wittgenstein practices a critique of language, in a broad Kantian sense. In the middle of the Tractatus Wittgenstein writs whit Kantian ring: All philosophy is critique of language. There is a fairly long tradition of reading that finds the Tractatus basically Kantian.
Considering the importance of this reading in relation to the Tractatus, this article attempts to explain and analyze this reading according to David Pears. Pears believes that the simplest general characterization of Wittgenstein’s earlier philosophy is that it is critical in the Kantian sense of that word. Kant offered a critique of thought and Wittgenstein offers a critique of the expression of thought in language.
Farshad Shariat; Omid Shafiei Ghahfarokhi
Volume 6, Issue 1 , Summer and Autumn 2015, , Pages 59-81
Abstract
The problem of ‘happiness’ is one of the fundamental problems and deep seated questions of human beings, which is linked to various aspects of human life and therefore is studied from different angles. In modern times, some scholars, such as John Locke, investigated the issue and dealt with ...
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The problem of ‘happiness’ is one of the fundamental problems and deep seated questions of human beings, which is linked to various aspects of human life and therefore is studied from different angles. In modern times, some scholars, such as John Locke, investigated the issue and dealt with its problems. John Locke encountered with some issues such as the pleasures and pains of human being, morality, behavioral rationality, scale of good and evil, and also communities, religious institutions, government and law. Combining naturalistic narrative with moral and religious tradition, he overcame obstacles and solved conflicts of happiness in the arena of communal life of human beings. He emphasized rationality, tolerance, the rule of law and civil society. This study analyzes and reconstructs Locke's efforts for analyzing and resolving conflicts of happiness in arena of ideas and social action.
Mehdi Soltani Gazar
Volume 2, Issue 2 , Winter and Spring 2012, , Pages 61-91
Ahmad Kalateh Sadati
Volume 5, Issue 1 , Winter and Spring 2015, , Pages 61-79
Abstract
This paper emphasizing the cultural and historical contexts of Islamic societies, wants to evaluate the issue of Occidentalism. Findings show that Occidentalism is a discursive construction against Orientalism, which has two critical and noncritical forms. Critical Occidentalism is the discourse of some ...
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This paper emphasizing the cultural and historical contexts of Islamic societies, wants to evaluate the issue of Occidentalism. Findings show that Occidentalism is a discursive construction against Orientalism, which has two critical and noncritical forms. Critical Occidentalism is the discourse of some eastern societies, especially Muslim societies, through which they pursuit their identity by making ‘otherness’. So, critical Occidentalism is different from Orientalism and one of these important differences is that Occidentalism is a defensive construct not hegemonic. The subject of critical Occidentalism goes beyond the issues like identical and national defense against imperialism and colonialism, and is related to the axiological foundations of Islam against the west. Since west now is the director of the science and knowledge domain, the main question is that, in this situation, can a different and antithetical discourse be produced? The answer, is problematic and of course negative. Generally, Occidentalism in Islamic world, or critical and defensive Occidentalism, is on an unwieldy and difficult path, and should be developed based on its epistemological strategies. This approach which is the result of the birth of historical unconscious in Islamic world, should, preserving the ethics of resistance, uses the scientific instruments based its context to develop the Occidentalism
