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”.
Mosayeb Jovzi; Majid Mollayousef; Mohammad Sadegh Zahedi
Abstract
Aristotle's main concern in this discussion is the issue of merit in rule and the division of its offices. For this purpose, he examines different political regimes and expresses the objections of those regimes in this regard. He says the distribution of political offices should be based on everyone's ...
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Aristotle's main concern in this discussion is the issue of merit in rule and the division of its offices. For this purpose, he examines different political regimes and expresses the objections of those regimes in this regard. He says the distribution of political offices should be based on everyone's contribution to the preservation and provision of the elements of existence and the organization of rule. He also states that the standard of correct and errant regime is provide as much "common advantage " as possible. That is, regimes that seek the benefit of rulers are errant and unjust regimes, and regimes that seek the benefit of the people of society are correct and just. Then, with this standard, he describes the best political regime. He says that this is the regimes consist in serious human beings are ruling and being ruled with a view to the life in accord with virtue. But in the end he concludes that this regime is not feasible, so he proposes a mixed arrangement in which the best hold the ruling offices while the multitude share in deliberation and judging.
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.
Seyed Alireza Razavizade; Bijan Abdolkarimi; Ali Moraadkhani
Abstract
Nietzsche points out that these are the outputs of metaphysical theological thinking and that the ultimate outcome of these worldviews is despair, hopelessness and disappointment which results in nihilism. The history of Western thought, as Nietzsche believes, has been full of hostility and hatred towards ...
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Nietzsche points out that these are the outputs of metaphysical theological thinking and that the ultimate outcome of these worldviews is despair, hopelessness and disappointment which results in nihilism. The history of Western thought, as Nietzsche believes, has been full of hostility and hatred towards life as if life is the enemy of thinking, and human salvation requires disengaging oneself from life. Nietzschean affirmation as the alternative of Western thought has a smiling face which is a key component of his thinking. This point of view is rooted in life affirmation, desire towards life and the joyful wisdom. This joyfulness is due to the self-command and the pleasure of will to power and the privilege of having the maximum power which is realized in Nietzsche’s Übermensch. Übermensch reconciles with the past, affirms the present, constructs the future through the bridge of affirmation, and realizes all entities, the self, his fate and predestination through eagerness towards eternal return. Health in Nietzsche’s view is a kind of joyful living, in contrast to metaphysical thinking syndrome, and its full form is realized in the burst of powers and smile figure, which means smiling to life, to the time and place, and this is a Dionysian smile.
Mohammad Taghi Roostaei; Maghsood Ranjbar; Ali Shirkhani
Abstract
Iranian thinkers, befitting to the time and context, each chose a different approach in dealing with the West and modernity. The purpose of this study is to understand Shariati's attitude towards the West and modernity and by using qualitative content analysis method and quoting his works and based on ...
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Iranian thinkers, befitting to the time and context, each chose a different approach in dealing with the West and modernity. The purpose of this study is to understand Shariati's attitude towards the West and modernity and by using qualitative content analysis method and quoting his works and based on the theoretical framework of the Frankfurt School, this research seeks to achieve this goal and answer the question: what is Shariati's position and view on the essence of the West and modernity? He seems to have taken a selective and critical look at the essence of the West and modernity, insisting on the need to use modernity properly and maintain an identity against the essence of the West. According to the evidence, Shariati's view of the essence of the West is from the perspective of civilization and colonialism. He was interested in the positive and scientific aspects of Western civilization because of its relevance to Third World societies and had a critical view of colonialism because it imposed alienation on the societies of the Third World. His view of modernity is also divided into two aspects of civilization and modernity. Although he saw civilization as a positive thing, he attacked modernity that imitated and consumed us.
gholamali soleimani
Abstract
The new right, like its predecessors during the years between World War I and the Second World War, there were violent acts such as Burning places and shelters of immigrants, Assassination and murder, humiliation of colored people, beatings of immigrants, sending messages and threatening comments, ...
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The new right, like its predecessors during the years between World War I and the Second World War, there were violent acts such as Burning places and shelters of immigrants, Assassination and murder, humiliation of colored people, beatings of immigrants, sending messages and threatening comments, and slogans and hatred of religious places. Nevertheless, in the context of the "counter-terrorism" meta -narratives, many violent acts are attributed to immigrants especially to Muslims. This research seeks to answer the question of how the ideological foundations of the emerging new right in the West can be analyzed? And in West, what are the differences of the "other" as the case of extreme right-wing violence? In response to the above question, this research by documentary method for data collection and through discourse analysis, examined the Foundations of thoughts of the new right. The extreme right discourse in the West seems to be based on an irreconcilable division between "us" and "them," or "self" and "another," and emphasizes a kind of valuation that goes beyond differences. It indicates the superiority of "us" over "them".
Sina SHeikhi; Seyyed mohammad taqi CHawoshi
Abstract
Hegelian interpretation of Marx's thought is a common interpretation in the humanities and their commonality in the use of dialectical methods is the main reason for this treatment. Without denying Marx's influence on Hegel, attention to Kant's philosophy will lead us to another account of Marx's thought ...
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Hegelian interpretation of Marx's thought is a common interpretation in the humanities and their commonality in the use of dialectical methods is the main reason for this treatment. Without denying Marx's influence on Hegel, attention to Kant's philosophy will lead us to another account of Marx's thought that would be far removed from Hegel's thought. If Marx's method is read with dialectical tolerance, it differs from Hegel's dialectic more than the inverted position of consciousness and matter. Hegel's dialectic consists of three multiplications, the third multiplication coming from the sum of the contradictions between the first and the second multiplication, but Marx's dialectic, like Kant's dialectic, is two-fold and so-called "negative", because the post-revolutionary situation, especially the classless one, It is not the sum of the a priori stages of societies and has a fundamental and qualitative difference with the past form of human life. Moreover, just as a critique of Kant's thought means examining the a priori conditions for the realization of things, so Marx in his critique of political economy seeks to find the a priori conditions for the realization of the Classless situation and does not provide a clear picture of the Classless situation. Give. With this view, the Classless situationin Marx's thought would become Kant's regulatory idea.
Monireh Taliehbakhsh; Mahdi Moinzadeh
Abstract
The current reading of Cartesian subject has taken it as a turning point in human "self-fundamentalism". An essential part of twentieth-century philosophy, following Heidegger, defined his highest effort a critique of Cartesian subjectivity, as if the Cartesian subject had been the main factor diverting ...
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The current reading of Cartesian subject has taken it as a turning point in human "self-fundamentalism". An essential part of twentieth-century philosophy, following Heidegger, defined his highest effort a critique of Cartesian subjectivity, as if the Cartesian subject had been the main factor diverting the path of philosophy from considering being qua being. Many critics have found the crisis of modernity a result of subject self-fundamentalism, insofar as it has distorted not only philosophy but humanity as well. While presenting Heidegger's critiques of the Cartesian subject and those by philosophers influenced by Heidegger, this paper attempts to return to the modality of Cartesian subject construction and to understand Cartesian reflection ratios with potentiality, duality, and self-fundamentalism. It also shows that we, given the fundamental lack of Cartesian subject, cannot make such a criticism of Descartes' subject' fact. Among this philosophers, there have been thinkers who have a different reading from the Cartesian subject, one that does not lead subject to forgetfulness of being, humanity's self-fundamentalism crisis, and so on. This paper, while digging out the concept of the subject in Greece and its Hellenic and mystical gene, provides readings contrast to the usual Cartesian ones and shows that the Cartesian subject is, in fact, the void that allows truths to be tested.
Baian Karimi; Mostafa Shahraiini
Abstract
Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he ...
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Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he presents a new framework in which tries to interpret and evaluate such phenomena as knowledge, truth, language and thought, again. Nietzsche's aim is setting aside knowledge and the will of absolute truth as its main drive, and instead, introducing another drive that employs knowledge as an instrument. For him, the discovery of truth is an illusion originated from focusing upon the two inseparable constituents of the Subject, to say, language and awareness. Instead of the ideal of knowledge and the discovery of truth, he places the concepts of interpretation and evaluation; the former determinates the meaning, usually particular, of the phenomenon, while the latter specifies the hierarchy of meanings with no bearing on their plurality. Our core question in the present paper is ‘how can Nietzsche deconstruct the concept of the Subject in spite of his breaking with its modern epistemological aspects’. And our main claim is that the deconstruction of the Subject can only be understood if we understand Nietzsche’s criticism of such concepts as truth, knowledge, language and awareness.
Aidin Keikhaee
Abstract
Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the ...
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Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the 1979 Revolution, has been the one that reads Gharbzadegi in the framework of cultural essentialism, or “authenticity”, and as a call for a “return to self.” This essay aims to explicate the inadequacy and one-sidedness of this dominant interpretation through highlighting both the potentials of the text to move beyond cultural essentialism and its explicit critique of the notion of the “return to self”.
Azam mohseni; Seyed Massoud Sayf; Ali Fath Taheri
Abstract
educators criticized this concept and said that the teaching process should be led by the teacher alone and students cannot and shouldn’t play a role in this process. Buber pointed out that there must be a safe distance between teacher and student to maintain the educational relationship; meanwhile, ...
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educators criticized this concept and said that the teaching process should be led by the teacher alone and students cannot and shouldn’t play a role in this process. Buber pointed out that there must be a safe distance between teacher and student to maintain the educational relationship; meanwhile, introduced the doctrine of “Education based on Dialogue”. In other words, he calls the educational relationship as a kind of “I – Thou relationship”. Now the question is that while Buber knows the “I – Thou relationship” as a mutualrelationship, how can he interpret the relationship between teacher and student as a “I – Thou relationship” and at the same time he says it is one-sided inclusive.
Ali Nazemi Ardakani; Reza DavariArdakani; Malek Hosseini
Abstract
Polis or The City is the subject of classical politics. By examining classical texts such as History of The Peloponnesian War by Thucydides, the Politics of Aristotle, and new researches such as The Ancient City of Fustel De Coulanges and Polis by Hansen, we come ...
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Polis or The City is the subject of classical politics. By examining classical texts such as History of The Peloponnesian War by Thucydides, the Politics of Aristotle, and new researches such as The Ancient City of Fustel De Coulanges and Polis by Hansen, we come to an understanding of the difference between “The City” (Polis) and “city”; that can be effective in our knowledge of the fundamentals of modern politics. The City was the most comprehensive and supreme form of political society. The end of this community was happiness (eudaimonia), the most comprehensive and supreme good that a community can attain. Unlike a city, The City had a social and political identity, and it was bound to the civil-political discourse. One of the main features of The City was that its members were a participant in life, and the happiness of its people was interdependent. Another essential element of The City, which links it to phronesis, was its question-worthiness. This question-worthiness is to show how phronesis or polis remained open to a critic. A rethinking of the concepts of Polis and phronesis and their relation today can provide an opportunity to reflect on the foundations of self-criticism, without being trapped in dogmatism. Furthermore, reflection on concepts such as polis is an opportunity to understand the roots of the Western democratic tradition and to achieve a deeper understanding of the institutions and values that maintain Western culture.
