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?
Mohammad Abedi Ardakani; Reyhane Mirjalili
Abstract
Justice, freedom and, democracy are among the most important issues that political philosophers have dealt with not only in the past, but also in the contemporary history of the West. Based on the epistemology of Popper and Hayek, the present article tries to compare the intellectual concerns of these ...
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Justice, freedom and, democracy are among the most important issues that political philosophers have dealt with not only in the past, but also in the contemporary history of the West. Based on the epistemology of Popper and Hayek, the present article tries to compare the intellectual concerns of these two thinkers, which are mainly manifested in opposition to the ideology of totalitarianism. The results of this study indicate that Hayek, due to his reliance on "spontaneous order" and "critique of modern rationalism" in epistemology, considers any organized and planned effort to rationally reconstruct society to be futile. But Popper believes in the principle of "gradual social engineering" because of his emphasis on "critical rationalism," "slipperiness," and "refutability" in epistemology. Nevertheless, both advocate the idea of "freedom," "open society," and "democracy." The present research is a descriptive-analytical type with a comparative approach and data collection has been done through libraries and using available valid sources.
Iman Fakhr; Hasan Bolkhari Ghehi; Azin Movahed
Abstract
Music was a member of quadrivium in the Middle Ages, but the rise of humanism in the Renaissance led to a correlation between music and trivium. This transformation represents a fundamental turn in the epistemological domain of music, and reveals various dimensions of Western human thought. The present ...
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Music was a member of quadrivium in the Middle Ages, but the rise of humanism in the Renaissance led to a correlation between music and trivium. This transformation represents a fundamental turn in the epistemological domain of music, and reveals various dimensions of Western human thought. The present historical-analytical study seeks to answer the question of what has changed in the epistemological foundation of music from the Middle Ages to the Renaissance. The study of the course of intellectual developments during the Middle Ages showed how the science of music lost its high position among the numerical sciences in terms of subject matter and went to the domain of scientia media. Nevertheless, Renaissance human did not tolerate this position and devoted the subject of theoretical music to the experimental science of Acoustics. Practical music and composition also was assimilated by their homogeneous companions among trivium. This approach allowed music to acquire its theoretical needs, especially in the field of composition, from the members of trivium. Thus, music lost its epistemological foundation among the immutable matters and went into the realm of the contingencies; the domain of thoughts and the territory of Renaissance human subjectivity.
mohammad bagher ansari; Ahmad kamyabi Mask; shahla Eslami
Abstract
Existentialism is a philosophical school based on freedom, choice and responsibility that seeks to define the originality of human beings. This line of thought and philosophical attitude is reflected in the plays of Beckett, the French-Irish author of the 20th century and the winner of the Nobel Prize ...
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Existentialism is a philosophical school based on freedom, choice and responsibility that seeks to define the originality of human beings. This line of thought and philosophical attitude is reflected in the plays of Beckett, the French-Irish author of the 20th century and the winner of the Nobel Prize for Literature in 1969, including Happy Days. Beckett did not have a political position. He was independent and did not talk about his works. Therefore, everyone interprets his works from their own point of view, and some people who do not know him correctly think that Beckett is a hopeless person and his works are ambiguous.This research shows with a library, descriptive and analytical method: Beckett seeks to criticize the stagnation and passivity of man by describing the human situation in the play Happy Days. most people, despite being free, avoid thinking, trying to advance society and accepting responsibility. Without any will, they have no desire to become and change their own and others' lives, and with laziness and ignorance, they accept exploitation and colonization. Beckett, like other existentialists, sees the growth and liberation of a person in self-improvement, awakening and will power.Keywords Beckett, Happy Days, Existentialism, choice, Freedom, Responsibility
Hossein Mesbahian
Abstract
This paper seeks to distinguish between the process of reinventing tradition (tajaddod e sonnat) and its ensuing result (Modernity) in order to 1) argue that the two terms are by no means synonymous, and 2) to appropriate the literal usage of the term tajaddod as a ...
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This paper seeks to distinguish between the process of reinventing tradition (tajaddod e sonnat) and its ensuing result (Modernity) in order to 1) argue that the two terms are by no means synonymous, and 2) to appropriate the literal usage of the term tajaddod as a means to introduce the process of reinventing as an alternative insight to step beyond the all too familiar dichotomy between tradition and modernity. I argue that the sociopolitical developments that have resulted in the rise of what many have called “the plurality of modernity” must take the concept of tradition as a central and foundational concept. For example, the dichotomy between tradition and modernity has served a fundamental conceptual tool in interpreting and explaining the sociopolitical events that took place in the Middle East during the 1950s and 60s. Of course, these two terms were often used metaphorically: modernity denotes the world of critical observers, whereas tradition denotes the object of critique. What is more disturbing is the cultural presumptions that ultimately guide the way in which this dichotomy is expressed in theories of modernization: Modernity is attributed to the West, while tradition is “non-Western”. In contrast, my claim is that tradition and modernity cannot be regarded as opposing philosophies in historical progress; for Western modernity is itself a renewed tradition arising essentially from its preceding traditional values and principles.
ali salehifarsani
Abstract
The problem of this article is that what’s the political implications of Tabatai’s researches as a whole (in two domain of west and Iran) for Iran’s present time. This problem is solved on the basis of this presupposition: Tabatai’s historiography reflects an intellectual constellation ...
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The problem of this article is that what’s the political implications of Tabatai’s researches as a whole (in two domain of west and Iran) for Iran’s present time. This problem is solved on the basis of this presupposition: Tabatai’s historiography reflects an intellectual constellation that signifies his implicit intention for Iran’s present time. The goal of this article is that clarify status of tradition (Iran’ past) and west (European thought) in this constellation. This research is done through Straussian interlinear interpretation and supposed that his intention for historiography isn’t clear and clarified with application of Strauss's hermeneutics. Applying of this method of research, namely Straussian interpretation that emphasize on interlinear implications in interpretation of texts, is compatible with Tabatabai's way. Because, his way in dealing with everyday events shows that he is neutral in political tentions. This procedure is compatible with his epistemological basis tow, such that he emphasizes on distinction between true knowledge and ideology and until he tries to conceal his intentions about Iran’s present time. However Applying of this method of research is necessary for understanding of his works. Also its theoretical framework is Althuserian problematic. But what’s Althuserian problematic that Tabatabai seeks to present Iran as a problematic? Problematic is equivalent with Kuhn’s paradigm and Lakatos’s research program and like them, is distinct to empiricist epistemology and consist of presuppositions and heuristic device that knowledge is based on it and second order knowledge is equivalent with knowing of its components. Also in spite of Althuserian epistemology’s belief about realism and testing of knowing claims, the relation between objectivity and subjectivity isn’t injective equivalent and their changes is different. Althusser believes that Marx's work is fundamentally incompatible with its antecedents because it is built on a groundbreaking epistemology (theory of knowledge) that rejects the distinction between subject and object. In opposition to empiricism, Althusser claims that Marx's philosophy, dialectical materialism, counters the theory of knowledge as vision with a theory of knowledge as production.Tabatabai precisely seeks to transform the domain of Iran’s studies (that political thought is one section of it) from ideological approach to an active research program, insofar as be applicable in several academic research.The first question that presents in Tabatabaei’s problematic is about modern stat. This question is: What’s the equivalence of this phenomena in Iranshahri tradition?Tabatabaie holds that modern state has no equivalent in Iranshahri tradition, but the nation’s gene, as a modern concept, exists in Iran’s pre-modern history. Because, Iran as a sign, implies on a meta-ethnic or inter-ethnic phenomena that make it districted in all non-west nations, until ancient ones. However modern state has exclusively western gene and is born from European kingdom in late middle centuries and evolves gradually. In primitive form of state, constitution is a variety of fundamental custom, separation of powers is order between nobles and king and so on. This embryonic form of stat evolve and transform to present form of state in Western Europe. In fact, Tabatabaie’s endeavors in historiography of political thought in Western Europe, can be reduce to this trajectory in history of Western Europe. The cause of this approach is that he thinks in all historical aspect must continuation of tradition in modern time be considered and presupposes the continuation of Iranshahri tradition. Although he holds that because of dysfunctions, historical degeneration and deterioration of thought, it is necessary that logic of modernity and its provisions be considered. He wants through this way, revitalizes pregnant concepts that is implicit in Iranshahri tradition. He seeks to trace back the genes of modern stat in Iranshahri tradition (in special domain, namely governance). It is important be said that he doesn’t hold the tradition in modern time is redemptive. Until he holds that without of historical degeneration and deterioration of thought, tradition has no solution for modern problems. In his view, despite tradition is dysfunctional, but determines deferent aspects of modern life. However it is necessary that in making state and institutionalizing of governance, be noted and consideration of thinkers and political agents doesn’t concentrates only on modern concepts. With negligence of cultural-historical contingency, application of this modern concepts, will be disadvantage.The problematic that Tabatabaie tend to produce it is a productive paradigm not only for political thought, but also can be applied for courses such as public law, Iran’s cultural studies and art researches. When this problematic will be apparent that his reply to critics is considered and his passages about these critics be interpreted through interlinear approach. Tabatabaie ascribes critics of his historiography as ideologist, uninformed historiographer and lay thinker. It can’t be said that being ideologist be excluded to Iran’s historiographers and lay thinkers isn’t named ideologist. In fact, the relation between being ideologist and being uninformed about foundations of west thought, is mutual and everyone reinforces another. Tabatabaei’s approach in this subject, shows that he selects althusserian epistemology as his meta-theory. He distinguishes between his way and his ideologist critics and this leads him to constitutes a problematic (in althusserian meaning) for Iran’s studies (specially for political thought). Also he prevents from lay historiography and in this way seeks to the most prominent argumentations, most difficult texts and most important interpretations about West’s political thought, in order to explain the foundations of west thought and shows the gap between this problematic of West and Iran’s historical materials. This is a sign that implies who applies West’s problematic for knowing of Iran’s history, are ideologists. In turn he seeks to constitute a problematic that is compatible with Iran (specially, Iran’s political thought).The basic question is that what is the political implications of this problematic for Iran’ present time. He counts constitutional revolution, the second unsuccessful renaissance and tries to realize it in Iran’s present time through removing the obstacles in intellectual domain. The ideal order that is equivalent with it can’t be incompatible with modern state’s components and necessaries. Although he emphasizes simultaneously both on European gene of these components and necessaries and the necessity of being compatible with historical-cultural identity. This is inseparable in any institutionalizing and making the constituting legal principles.
Mahdy Abootaleby Yazdy; ali moradkhani; Maysam Sefidkhosh
Abstract
Spirituality and meaningfulness of life is an issue that has pitted two traditional religious thoughts and the modern secular world against each other. The basic question is, "Is spirituality achieved only through religion, or is it possible to live a meaningful life in a secular society?" Religious ...
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Spirituality and meaningfulness of life is an issue that has pitted two traditional religious thoughts and the modern secular world against each other. The basic question is, "Is spirituality achieved only through religion, or is it possible to live a meaningful life in a secular society?" Religious spirituality relies on the immaterial world and spiritual affairs and can include moral values, religion, sacred or occult matters, mysticism, etc. or any kind of spiritual and spiritual state in life. Secular meaningfulness is focused on the point that meaningful life is the result of rationality, which is achieved as a result of free, conscious, voluntary and purposeful human action, and its fruit should be the improvement of human's worldly life conditions. With this understanding, it becomes clear that there is a fundamental difference between the two categories of religiosity and spirituality, as if spirituality can be separated from religiosity. The difference between religiosity and spirituality is that if religiosity is not out of servitude, it is not religiosity; But if spirituality comes from servitude, it is not spirituality. What secularism claims to try to realize is purifying human thoughts from superstitions and deviations.
Javad Torkashvand; saeid makhani
Abstract
Abstractin modern times, two fundamental crises have raised the need to pay attention to laws. The first crisis was the "religious and civil wars" in Europe, and the second crisis was the "tyranny and oppression" of political systems. Montesquieu was one of the thinkers who pondered those crises and ...
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Abstractin modern times, two fundamental crises have raised the need to pay attention to laws. The first crisis was the "religious and civil wars" in Europe, and the second crisis was the "tyranny and oppression" of political systems. Montesquieu was one of the thinkers who pondered those crises and offered a solution to correct them. He can be considered the most prolific thinker who, by a Copernican revolution in political philosophy and law, set out to formulate the conceptual foundations of the separation of powers in accordance based on the English Constitution. Montesquieu was a moderate and conservative writer who influenced the Enlightenment, the Founding Fathers, and the authors of the Federalist Papers, one of the most important classical work of American political philosophy. The Federalist Papers were influenced by Montesquieu. Accordingly, the present article seeks to show the impact of Montesquieu's teachings on the thought of the authors of the Federalist Papers on how the rule of law was established in the first democratic republic in modern times. Such an understanding helps us to gain a more accurate understanding of the importance of this influence in modern times.Keywords: Montesquieu, Federalist Papers, Rule of Law, Freedom, Democracy, Republic
Mohsen Astaraki; Malek Hosseini; Parviz Ziashahabi
Abstract
Heidegger was greatly influenced by pre-Socratic thinkers. He has paid attention to the experience of these thinkers in examining the truth of language. According to Heidegger's interpretation, Logos is a "verb" that causes the creation of all beings. Also, all relationships between beings are gathered ...
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Heidegger was greatly influenced by pre-Socratic thinkers. He has paid attention to the experience of these thinkers in examining the truth of language. According to Heidegger's interpretation, Logos is a "verb" that causes the creation of all beings. Also, all relationships between beings are gathered in Logos. Heidegger says that the words of these Greek thinkers come from Logos, and their thinking also comes from listening to Logos. Heidegger, along with the pre-Socratics, considers the manifestation of being as the essence of language. At the beginning of this article, Heidegger's relationship with pre-Socratic thinkers will be examined, and then the nature of language in Heidegger's thought will be explained according to the concept of Logos. Heidegger's influence of pre-Socratic thinkers on the subject of language can be analyzed on two levels; The first step is to pay attention to Logos in their thought and the next step is the relationship between Logos with Being, although of course the second step was hidden in the background of the first step and was derived from it.
Abolfazl morshedi
Abstract
Ancient Palestine and ancient China were two regions where two historically effective religions emerged: Judaism in one and Confucianism in the other. In these two religions, there are two images of God and two models of human-God relationship, which acted as one of the effective factors on the different ...
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Ancient Palestine and ancient China were two regions where two historically effective religions emerged: Judaism in one and Confucianism in the other. In these two religions, there are two images of God and two models of human-God relationship, which acted as one of the effective factors on the different historical paths of the two ancient Palestinian and Chinese civilizations: in China, the idea of God as a "spirit of heaven" And in ancient Judaism, he appeared as "Father of Heaven". Max Weber, as a sociologist who has conducted extensive comparative studies on world religions, although he speaks of the "relative independence" of religious ideas, But he considers the formation of these two images of God to be influenced by the economic and political structures of these two civilizations. In this article, we intend to present his analysis of the political and historical contexts of these two civilizations and the role of these factors in the formation of two images of God and the formation of two types of prophets in these two civilizations.
