ORIGINAL_ARTICLE
Five Answers on Pragmatism
Prof. Haack answers a series of questions on pragmatism, beginning with the origins of this tradition in the work of Peirce and James, its evolution in the work of Dewey and Mead, and its influence beyond the United States in, for example, the Italian pragmatists and the radical British pragmatist F. C. S. Schiller. Classical pragmatism, she observes, is a rich and varied tradition from which there is still much to be learned—as the many ways her own work in logic, epistemology, metaphysics, philosophy of science, and philosophy of law has been informed by the old pragmatists testify. Of late, however, this tradition has been misunderstood, impoverished, and vulgarized by self-styled neo-pragmatists; here, Haack turns her attention specifically to the conception of pragmatism as essentially a political philosophy, and the near-vacuous equation of pragmatism with “problem-solving.”
https://philosophy.tabrizu.ac.ir/article_7990_86ef328beaa3a0f65ba3239fe651f8d2.pdf
2018-09-23
1
14
pragmatism
C. S. Peirce
William James
John Dewey
Richard Rorty
truth
politics
سوزان
هاک
shaack@law.miami.edu
1
استاد حقوق و فلسفه دانشگاه میامی آمریکا
AUTHOR
- Brandom, Robert (2008). Between Saying and Doing: Towards an Analytic Pragmatism (Oxford: Oxford University Press).
1
- Dewey, John (1919). “Philosophy and Democracy,” University Chronicle (University of California), 21.191: 39-54; in Haack (2006), 363-78.
2
- Dewey, John (1929). “The Construction of Good,” in the Quest for Certainty (New York: Minton Balch), 254-86; in Haack (2006), 395-422.
3
- Dewey, John (1931). “Justice Holmes and the Liberal Mind,” in Felix Frankfurter, ed., Mr. Justice Holmes (New York: Coward McCann), 33-45.
4
- Egan, Susan Chan and Chou, Chih-p’ing, eds. (2009). A Pragmatist and His Free Spirit (Hong Kong: Chinese University Press).
5
- Haack, Susan (1974). Deviant Logic (Cambridge: Cambridge University Press. 2nd, expanded ed. Chicago: University of Chicago Press, 1996).
6
- Haack, Susan (1993). Evidence and Inquiry: Towards Reconstruction in Epistemology (Oxford: Blackwell; 2nd, expanded ed., Amherst, NY: Prometheus Books, 2009).
7
- Haack, Susan (1998). Manifesto of a Passionate Moderate: Unfashionable Essays (Chicago: University of Chicago Press).
8
- Haack, Susan (2003). Defending Science – Within Reason: Between Scientism and Cynicism (Amherst, NY: Prometheus Books).
9
- Haack, Susan (2004). “Epistemology Legalized; Or, Truth, Justice, and the American Way,” American Journal of Jurisprudence, 49: 43-61.
10
- Haack, Susan (2005). “On Legal Pragmatism: Where Does ‘The Path of the Law’ Lead Us?”, American Journal of Jurisprudence, 50: 71-105.
11
- Haack, Susan ed. (2006). Pragmatism, Old and New (Amherst, NY: Prometheus Books).
12
- Haack, Susan (2007). “On Logic in the Law” Something, but not All,” Ratio Juris, 21: 1-37.
13
- Haack, Susan (2008a). Putting Philosophy to Work: Inquiry and Its Place in Culture (Amherst, NY: Prometheus Books; second, expanded edition 2013).
14
- Haack, Susan (2008b). “The Pluralistic Universe of Law: Towards a Neo-Classical Legal Pragmatism,” Ratio Juris, 21: 453-80.
15
- Holmes, Oliver Wendell (1896). “The Path of the Law,” Harvard Law Review, 10: 457-78; reprinted in Sheldon M. Novick, ed., The Collected Works of Oliver Wendell Holmes (Chicago: Chicago University Press, 1995), vol. 3, 391-406.
16
- Hook, Sidney, (1956). “Naturalism and First Principles,” in Hook, ed., American Philosophers at Work (New York: Criterion Books), 236-58; reprinted in Haack (2006), 529-557.
17
- James, William (1891). “The Moral Philosopher and the Moral Life,” International Journal of Ethics, 1: 330-54; reprinted in the Burkhardt and Bowers edition of James (1896), 141-62, and in Haack (2006), 247-272.
18
- James, William (1896). “The Will to Believe,” New World, 5: 327-47; in The Will to Believe and Other Essays; eds. Frederick Burkhardt and Fredson Bowers (Cambridge: Harvard University Press, 1979), 13-33; reprinted in Haack (2006), 221-46.
19
- James, William (1898). “Philosophical Conceptions and Practical Results,” University Chronicle (University of California, Berkeley), 1: 287-310; reprinted in James (1907a), 255-70.
20
- James, William (1907a). Pragmatism, eds. Frederick Burkhardt and Fredson Bowers (Cambridge: Harvard University Press, 1975).
21
- James, William (1907b). “An Interview: Pragmatism – What It Is,” New York Times, November 3rd; reprinted in Thayer, H. S., ed., Pragmatism: The Classic Writings (New York: Mentor, 1970, Indianapolis, IN: Hackett, 1982), 130-34.
22
- Peirce, Charles Sanders (CP). Collected Papers, eds. Hartshorne, Charles, Paul Weiss and (volumes 7 and 8) Arthur Burks (Harvard University Press, 1931-58). References in the text are by volume and paragraph number, with the original dates.
23
- Peirce, Charles Sanders (1899). Review of John Fiske, Through Nature to God, reprinted in Charles Sanders Peirce: Contributions to the Nation, eds. Kenneth Lane Ketner and James Edward Cook (Lubbock, TX: Texas Tech Press, 1975-79), 2.210-211.
24
- Quine, W. V. (1951). “Two Dogmas of Empiricism,” Philosophical Review, 60: 20-43; reprinted in Quine, From a Logical Point of View (Cambridge: Harvard University Press; revised ed., New York: Harper Torchbooks 1961), 20-46.
25
- Quine, W. V. (1960). Word and Object (New York: Wiley).
26
- Quine, W. V., (1969). “Epistemology Naturalized,” in Quine, Ontological Relativity and Other Essays (New York: Columbia University Press), 69-90.
27
- Rorty, Richard (1992). “Trotsky and the Wild Orchids,” Common Knowledge, 1.3: 140-53.
28
- Ratner, Sidney and Jules Altman, eds. (1964). John Dewey and Arthur Bentley: A Philosophical Correspondence 1932-1951 (New Brunswick, NJ: Rutgers University Press).
29
- Russell, Bertrand (1946). History of Western Philosophy (2nd ed., London: Allen and Unwin, 1961).
30
- Santayana, George (1910). The Life of Reason (2nd ed., Charles Scribner’s Sons, 1922)
31
- White, Morton G. (1950). “The Analytic and the Synthetic: An Untenable Dualism,” in Sidney Hook, ed., John Dewey: Philosopher of Science and Freedom (New York: Dial Press), 316-30; reprinted in Haack (2006), 559-74.
32
ORIGINAL_ARTICLE
Language without communication intention
This paper argues that a language can exist and flourish in a community even if none of of the members of the community has any communication intentions; and that reference to the notion of communication intention can therefore be dispensed with in the core account of the nature oflinguistic meaning. Certainly one cannot elucidate the notion of linguistic meaning without reference to psychological notions; the communication-intention theorists are right about this. They are, however, wrong about which psychological notions are needed. It is not possession of the ability to (intentionally) mean something that is crucial—the possession and exercise of communication intentions. What is crucial is rather the possession of certain semantic psychological attitudes. To possess such semantic psychological attitudes (semantic attitudes for short) is to be disposed to take certain publicly observable phenomena—such as sights and sounds—as (non-naturally) meaning something. The paper argues that it is possible to describe circumstances in which one can in so doing be said to understand their meaning.
https://philosophy.tabrizu.ac.ir/article_7991_0490b1d3878dd2bc2371313e01715db4.pdf
2018-09-23
15
54
language
linguistic meaning
communication intention
understanding-experience
semantic attitudes
representation
propositionality
گالن
استراوسن
gstrawson@austin.utexas.edu
1
استاد فلسفه، دانشگاه تگزاس آمریکا
AUTHOR
- Bennett, J. F. (1964) Rationality (London: Routledge).
1
- Bennett, J. F. (1966) Kant’s Analytic (Cambridge: Cambridge University Press).
2
- Block, N. (1986) ‘Advertisement for a Semantics for Psychology’, in Midwest Studies in Philosophy 10: 615 –78.
3
- Grice, P. (1957) ‘Meaning’, Philosophical Review 66: 377-388.
4
- McDowell, J. (1980) ‘Meaning, Communication, and Knowledge’, in Philosophical Subjects, ed. Z. van Straaten (Oxford: Clarendon Press).
5
- Ryle, G. (1949) The Concept of Mind (New York: Barnes and Noble).
6
- Searle, J. (1983) Intentionality (Cambridge: Cambridge University Press).
7
- Schiffer, S. (1986) ‘The Real Trouble with Propositions’, in Belief: Form, Content, and Function, ed. R. Bogdan (Oxford: Clarendon Press).
8
- Strawson, G. (1986) Freedom and Belief (Oxford: Clarendon Press).
9
- Strawson, P. F. (1969/1970) ‘Meaning and Truth’ in Logico-Linguistic Papers (London: Methuen).
10
- Wittgenstein, L. (1953) Philosophical Investigations (Oxford: Blackwell).
11
- Wittgenstein, L. (1922/1961) Tractatus Logico-Philosophicus trans. D. Pears and B. McGuinness (London: Routledge).
12
- Azzouni, J. (2013) Semantic Perception (Oxford: Oxford University Press).
13
- Strawson, G. (1994) Mental Reality (Cambridge, MA: MIT Press).
14
- Strawson, G. (2011) ‘Cognitive phenomenology: real life’ in Cognitive Phenomenology ed. T. Bayne and M. Montague (Oxford: Oxford University Press).
15
ORIGINAL_ARTICLE
How to Escape Irrelevance: Performance Philosophy, Public Philosophy and Borderless Philosophy
Carlo Cellucci has rightly pointed out that contemporary professional academic philosophy has a serious problem of irrelevance. Performance philosophy and public philosophy are two recent attempts to solve that problem and radically transform professional academic philosophy into what I call real philosophy. Nevertheless, performance philosophy and public philosophy have some prima facie problems. My goal in this essay is to make some headway towards solving these two prima facie problems, first, by briefly describing ways of conceptually clarifying and purposively unifying performance philosophy and public philosophy individually; second, by briefly presenting a mediating theoretical and practical framework that could solve the incoherence problem and the two solitudes problem, and also directly and reciprocally connect performance philosophy and public philosophy: a framework I call borderless philosophy; and third and finally, against the backdrop of that mediating framework, in response to a possible objection to my argument, by briefly proposing a way in which performance philosophy, via borderless philosophy, could significantly enrich public philosophy. The upshot is that borderless philosophy, together with performance philosophy and public philosophy, collectively yield a fully adequate solution to the problem of irrelevance.
https://philosophy.tabrizu.ac.ir/article_7982_9e203db25103f4b16bdb82ff42e8f207.pdf
2018-09-23
55
82
metaphilosophy
Wittgenstein
Kant
professional philosophy
revolution
رابرت
هانا
bobhannahbob1@gmail.com
1
استاد فلسفه، دانشگاه کلرادو آمریکا
AUTHOR
- Appiah, K.A. (2006) Cosmopolitanism: Ethics in a World of Strangers. New York: W.W. Norton & Company.
1
- Arendt, H., Eichmann in Jerusalem: A Report on the Banality of Evil. Harmondsworth, Middlesex: Penguin, 1977.
2
- Barnes, J. (2011) “A Candid View of Candide.” The Guardian (1 July 2011). Available online at URL = <https://www.theguardian.com/books/2011/jul/01/candide-voltaire-rereading-julian-barnes>.
3
- Celluci, C. (2018) “Philosophy at a Crossroads: Escaping from Irrelevance.” Syzetesis 5: 13-53. Aavailable online at URL = <http://www.syzetesis.it/documenti/archivio/anno5/f1/3%20ARTICOLO%20CELLUCCI.pdf>.
4
- Duhigg, C., “What Google Learned From Its Quest to Build the Perfect Team.” New York Times (25 February 2016). Available online at URL = <http://www.nytimes.com/2016/02/28/magazine/what-google-learned-from-its-quest-to-build-the-perfect-team.html
5
- Gauss, E.M. and Totzke, R. (2015) “On Performative Philosophy—10 impulses for Discussion From [soundcheck philosophie],” Performance Philosophy 1: 74-94. Available online at URL = <http://www.performancephilosophy.org/journal/article/view/30>.
6
- Hanna, R. (2019a) THE RATIONAL HUMAN CONDITION, Vol. 1, Preface and General Introduction, Supplementary Essays, and General Bibliography. New York: Nova Science.
7
- Hanna, R. (2019b) THE RATIONAL HUMAN CONDITION, Vol. 2, Deep Freedom and Real Persons: A Study in Metaphysics. New York: Nova Science.
8
- Hanna, R. (2019c) THE RATIONAL HUMAN CONDITION, Vol. 3, Kantian Ethics and Human Existence: A Study in Moral Philosophy. New York: Nova Science.
9
- Hanna, R. (2019d) THE RATIONAL HUMAN CONDITION, Vol. 4, Kant, Agnosticism, and Anarchism: A Theological-Political Treatise. New York: Nova Science.
10
- Hanna, R. (2015) Cognition, Content, and the A Priori: A Study in the Philosophy of Mind and Knowledge (aka THE RATIONAL HUMAN CONDITION, Vol. 5). Oxford: Oxford Univ. Press.
11
- Kropotkin, P. (1910) “Anarchism.” Enyclopedia Britannica (1910). Available online at URL = <http://www.marxists.org/reference/archive/ kropotkin-peter/1910/britannica.htm>.
12
- Lem, S. (1992) “King Globares and the Sages.” In S. Lem, Mortal Engines. Trans. M. Kandel. New York: Harcourt Books. Pp. 101-113.
13
- Marx, K. (1964) Selected Writings in Sociology & Social Philosophy. Trans. T. Bottomore. New York: McGraw-Hill.
14
- Meagher, S.M., and Feder, E.K. (2010) “Practicing Public Philosophy.” Public Philosophy Network. (2010-present). Available online at URL = <http://publicphilosophynetwork.ning.com/page/history-of-the-ppn>.
15
- Milosz, C. (1955) The Captive Mind. Trans. J. Zielonko. New York: Vintage Books.
16
- MIT Center for Collective Intelligence. (2018). Available online at URL = <http://cci.mit.edu/>.
17
- Performance Philosophy Network. (2012-present). Available online at URL = <http://performancephilosophy.ning.com/>.
18
- Reginald, H. et al. (2018) Borderless Philosophy 1 (2018). Available online at URL = <https://www.cckp.space/publications-cskp>.
19
- Reginald, H. et al. (2017-present) “Philosophy without Borders.” Patreon. Available online at URL = <https://www.patreon.com/philosophywithout borders>.
20
- Russell, B. (1918) Proposed Roads to Freedom: Socialism, Anarchism and Syndicalism. Cornwall, NY: Cornwall Press, 1918. Available online at URL = <http://www.zpub.com/notes/rfree10.html>.
21
- Schiller, F. (2018) “Letters on the Aesthetic Education of Humanity.” (Trans. of the title modified slightly). Available online at URL = <http://www.gutenberg.org/files/6798/6798-h/6798-h.htm>.
22
- Schmidt, J. (2000) Disciplined Minds: A Critical Look at Salaried Professionals and the Soul-Battering System That Shapes Their Lives. New York, NY: Rowman & Littlefield.
23
- Shields, P., Shields, P., and Shields, N. (2009) “GRE Scores by Discipline.” Detached Ideas (4 January 2009). Available online at URL = <http://www.arisbe.com/detached/?p=1905>.
24
- Wikipedia. (2018) “Collective Intelligence.” Available online at URL = <https://en.wikipedia.org/wiki/Collective_intelligence>.
25
- Woolley, A.W., Aggarwal, I., and Malone, T.W. (2015) “Collective Intelligence and Group Performance.” Current Directions in Psychological Science, 24 (2015): 420-424.
26
- W, X, Y, & Z. (2013-present). Against Professional Philosophy. Available online at URL = <http://againstprofphil.org/>.
27
- Z. (2017) “On Philosophical Failures.” Against Professional Philosophy (4 October 2017). Available online at URL = <http://againstprofphil.org/on-philosophical-failures/>.
28
- Z. (2016) “Hyper-Disciplined Minds: Professional Philosophy and the Death of Dissent.” Against Professional Philosophy (26 February 2016). Available online at URL = <http://againstprofphil.org/hyper-disciplined-minds-the-professionalization -of-philosophy-and-the-death-of-dissent/>.
29
ORIGINAL_ARTICLE
Religion and Spirituality: Adam Smith versus J-J Rousseau
Adam Smith and J-J Rousseau share some common ground when it comes to religion, namely that they were born into and educated in cultural contexts deeply shaped by Reformed Christianity. However, close consideration of their writings on religion reveal marked difference. This paper explores those differences and finds that Rousseau and Smith are radically at odds on this score. Smith has almost nothing to say about personal spirituality, and locates the significance of religion in its social role. Rousseau, on the other hand, accords religion no social role whatever, and finds its value to be purely of a personal and spiritual nature. This difference is not without some contemporary relevance, since it highlights some of the issues surrounding the distinction between ‘religion’ and ‘spirituality’ in modern secularized societies.
https://philosophy.tabrizu.ac.ir/article_7992_f99f727cdb0587a322a848447efcb88c.pdf
2018-09-23
83
93
Adam Smith
J-J Rousseau
religion
spirituality
گوردن
گراهام
gordon.graham@ptsem.edu
1
استاد فلسفه، مدرسه علوم دینی پرینستن آمریکا
AUTHOR
- The Essential Rousseau, trans Lowell Bair, Penguin Books, 1975 (ER)
1
- Rousseau on Philosophy, Morality and Religion, ed Christopher Kelly, Dartmouth College Press, 2007 (RPMR)
2
- Adam Smith,(1976) The Theory of Moral Sentiments, ed Raphael and Macfie, Clarendon Press Oxford, (TMS)
3
- Adam Smith, The Wealth of Nations ed Campbell and Skinner, Clarendon Press Oxford, 1979 (WN)
4
- Ronald Grimsley, Rousseau and the Religious Quest, Clarendon Press, Oxford 1968
5
- Frederick Neuhouser, Rousseau’s Theodicy of Self Love, Oxford University Press, 2008
6
ORIGINAL_ARTICLE
Kant and Hegel on Aesthetic Reflexivity
The paper aims at reevaluating a conception of the aesthetic that was developed by Kant and Hegel but that has been widely neglected due to the fact that their positions in aesthetics have been wrongly considered to be antagonistic to one another. The conception states that the aesthetic is a practice of reflecting on other human practices. Kant was the first to articulate this conception, but nevertheless falls short of giving a satisfying account of it, as he doesn’t succeed in explaining its objective aspect. I claim that Hegel resolves this problem by understanding works of art as objects that thermalize essential orientations of historical-cultural practices. But his explanation fails to grasp the specificity of art as a reflective practice. However, Hegel’s position gives us a hint for how to deal with this problem: Reflection has to be understood in a practical, and not in a cognitive sense.
https://philosophy.tabrizu.ac.ir/article_7993_e56b93852a3e15809e6119c0a2eca423.pdf
2018-09-23
95
113
Aesthetic Reflexivity
practice
Hegel and Kant
جرج و.
برترام
georg.bertram@fu-berlin.de
1
استاد فلسفه، دانشگاه FU برلین آلمان
AUTHOR
- Allison, Henry (2001), Kant’s Theory of Taste (Cambridge University Press).
1
- Beardsley, Monroe C. (1981) Aesthetics: Problems in the Philosophy of Criticism (2nd ed. Indianapolis: Hackett Publishing Company, Inc., 1981).
2
- Danto, Arthur C. (1981) The Transfiguration of the Commonplace (Harvard University Press, 1981).
3
- Dickie, George (1974) Art and the Aesthetic: An Institutional Analysis (Cornell University Press,).
4
- Gadamer, Hans-Georg (1987) The Relevance of the Beautiful and Other Essays, ed. by Robert Bernasconi (Cambridge University Press).
5
- Ginsborg, Hannah (1990) “Reflective Judgment and Taste,” in: Noûs 24, pp. 63-78.
6
- Guyer, Paul (1979) Kant and the Claims of Taste (Cambridge University Press).
7
- Hegel, Georg Wilhelm Friedrich (1975), Aesthetics: Lectures on Fine Art, trans. T. M. Knox, vol. I (Oxford: Clarendon).
8
- Henrich, Dieter (1971) “Self-consciousness, a Critical Introduction to a Theory,” Man and World 4:1, pp. 3-28.
9
- Kant, Immanuel,(1999) Critique of Judgment, trans. P. Guyer and A. Wood (Cambridge University Press).
10
- Menke, Christoph (1999), the Sovereignty of Art: Aesthetic Negativity in Adorno and Derrida (Cambridge: MIT Press).
11
- Moran, Richard,(2001) Authority and Estrangement (Princeton University Press).
12
- Pinkard, Terry,(2007) “Symbolic, Classical, and Romantic Art,” in Hegel and the Arts, ed. Stephen Houlgate (Northwestern University Press,) pp. 3-28.
13
- Pippin, Robert B.(2014), After the Beautiful: Hegel and the Philosophy of Pictorial Modernism (University of Chicago Press,).
14
- Pippin, Robert B., (2008) “The Absence of Aesthetics in Hegel’s Aesthetics,” in The Cambridge Companion to Hegel and Nineteenth Century Philosophy, ed. F. Beiser (Cambridge University Press,), pp. 394-418.
15
- Seel, Martin,(2004)Aesthetics of Appearing (Stanford University Press).
16
- Weitz, Moritz, (1953) “The Role of Theory in Aesthetics,” Journal of Aesthetics and Art Criticism 62, pp. 27-35.
17
- Zuckert, Rachel, (2007)“Kant’s Rationalist Aesthetics,” Kant-Studien 98: 443-463
18
ORIGINAL_ARTICLE
The Paradigmatic Significance of Perception in Mullā Ṣadrā’s Philosophy of Being
Ṣadrā presents the usefulness of the faculties of perception governed by the intellect as a fitting paradigm for understanding man’s being in the world in relation to the divine purpose and source of this being. Perception raises challenging questions which, while peripheral to philosophy proper, have contributed to the debate on knowing and being. Dating back to the Presocratics, this debate came to a head in Islamicate civilization, where perception played a paradigmatic role that also put civilization, on a human scale, at the forefront of the philosophical enterprise. Contemporary historians of thought obscure this role when their interpretations of past traditions are too heavily colored by the positivist conception of perception.
https://philosophy.tabrizu.ac.ir/article_7994_54e2513cba38f983528fc2a9bff96686.pdf
2018-09-23
115
143
Islamic philosophy
Hikma
Mulla Sadra
Ibn sina
Ibn Arabi
Qunawi
perception
Aristotle
Plato
civilization
آنتونی ف.
شاکر
afshaker@aol.com
1
متخصص در مؤسسه مطالعات اسلامی مک گیل کانادا former Visiting Scholar at the Islamic Studies, McGill University, Canada
LEAD_AUTHOR
- Aristotle (1924). Aristotle’s Metaphysics. A revised text with introduction and commentary by W.D. Ross. Two volumes. Oxford, UK: At the Clarendon.
1
- Aristotle (1968). Physics. With an English translation by Philip H. Wickstead and Francis M. Cornford. Cambridge, Massachusetts: Harvard University Press.
2
- Al-Fanārī, Shams al-Dīn Ḥamza (2010). Miṣbāḥ al-uns bayn al-maʿqūl wa’l-mashhūd. Beirut: Dār al-Kutub al-ʿIlmiyya.
3
- Al-Fārābī (1990). Kitāb al-ḥurūf. Second edition. Beirut: Dār al-Mashriq.
4
- Al-Fārābī (1408 AH). Kitāb al-siyāsa al-madaniyya al-mulaqqab bi-mabādi’ al-mawjūdāt. N.p.: Al-Maktaba al-Zahrā.
5
- Al-Fārābī (1983). Kitāb taḥṣīl al-saʿāda. Second edition. Beirut: Dār al-Andalus.
6
- Al-Fārābī (1985). Mabādi’ arā’ ahl al-Madīna al-fāḍila. Oxford, UK: Clarendon Press.
7
- Goichon, A.-M. (1938). Léxique de la langue philosophique d’Ibn Sīnā (Avicenne). Paris: Desclée de Brouwer.
8
- Heidedgger, Martin (1998). Einführung in die Metaphysik. Tübingen: Max Niemeyer Verlag.
9
- Heidedgger, Martin (1995). Logik. Die Frage nach der Wahrheit, Gesamtausgabe. II, Band 21. Frankfurt am Main: Vittorio Klostermann.
10
- Heidedgger, Martin (2006). Sein und Zeit. Tübingen: Max Niemeyer Verlag.
11
- Ibn ʿArabī (1980). Fuṣūṣ al-ḥikam. Beirut: Dār al-Kitāb al-ʿArabī.
12
- Heidedgger, Martin (1911). Al-Futūḥāt al-makkiyya. Cairo, 1911. Reproduced by Dār al-Fikr, n.d.
13
- Ibn Sīnā. “Al-Ilāhiyyāt” (n.d.). In Al-Shifā’. Ten volumes. Cairo: al-Idāra al-ʿĀmma li’l-Thaqāfa.
14
- Ibn Sīnā. “Al-Manṭiq” (n.d.). In Al-Shifā’. Ten volumes. Cairo: al-Idāra al-ʿĀmma li’l-Thaqāfa.
15
- Ibn Sīnā. “Al-Ṭābiʿyyāt” (n.d.). In Al-Shifā’. Ten volumes. Cairo: al-Idāra al-ʿĀmma li’l-Thaqāfa.
16
- Ibn Sīnā. Al-Taʿlīqāt (2013). Tehran: Iranian Institute of Philosophy.
17
- Al-Jīlī, ʿAbd al-Karīm (1997). Al-Insān al-kāmil fī maʿrifat al-awākhir wa’l-awā’il. Beirut: Dār al-Kutub al-ʿIlmiyya.
18
- Kuhn, Thomas (1970). The Structure of Scientific Revolutions, second edition. Chicago: The University of Chicago Press.
19
- Lisān al-Arab (n.d.). Beirut: Dār Ṣādir.
20
- Plato (1989). The Collected Dialogues of Plato. Edited by Edith Hamilton and Huntington Cairns. Princeton University Press.
21
- Plato (1988). The Timaeus of Plato. Greek text edited with introduction and notes by R.D. Archer-Hind. London, UK: Macmillan and Co.
22
- Qūnawī, Ṣadr al-Dīn (1423 AH). Iʿjāz al-bayān fī tafsīr Umm al-Kitāb. Qom, Iran: Mu’assasseh-ye Bustān-e Kitāb-e Qom.
23
- Qūnawī, Ṣadr al-Dīn (2010). Miftāḥ ghayb al-jamʿ wal-wujūd (Beirut: Dār al-Kutub al-ʿIlmiyya.
24
- Qūnawī, Ṣadr al-Dīn (1995). “Al-Mufṣiḥa.” In Annäherungen: der mystisch-philosophische Briefwechsel zwischen Sadr ud-Dīn-i Qōnawī und Nasīr ud-Dīn-i Tūsī. Edited by Gudrun Schubert. Beirut and Stuttgart: Franz Steiner Verlag.
25
- Rāzī, Abū Bakr b. Zakariyyā (1903, reprinted 1986). “Kitāb al-ṭibb al-manṣūrī.“ In Trois traités d’anatomie arabes. Leiden: E.J. Brill.
26
- El-Rouayheb, Khaled (2017). Islamic Intellectual History in the Seventeenth Century (Cambridge University Press.
27
- Shaker, Anthony F. (2017). Modernity, Civilization and the Return to History. Wilmington, Delaware: Vernon Press.
28
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2011). Al-Ḥikma al-mutaʿāliya fī’l-asfār al-arbaʿa. Three volumes. Beirut: Dār al-Maḥajja al-Bayḍā’.
29
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2011). “Kitāb asrār al-āyāt.” In Min muṣannafāt Ṣadr al-Dīn Muḥammad al-Shīrāzī. Beirut: Dār al-Maḥajja al-Bayḍā’.
30
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2011) “Kitāb al-mashāʿir.” In Min muṣannafāt Ṣadr al-Dīn Muḥammad al-Shīrāzī. Beirut: Dār al-Maḥajja al-Bayḍā’.
31
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (1976). Al-Mabda’ wa’l-maʿād (Tehran: Imperial Iranian Academy of Philosophy.
32
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (1984). Mafātīḥ al-ghayb. Tehran: The Islamic Iranian Academy of Philosophy.
33
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2003 or 2004). Al-Shawāhid al-rubūbiyya. Qum: Būstān-e Kitāb Qum.
34
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2011). Sharḥ va taʿlīqāt-e Ilāhiyyāt-e Shifā’. Freiburg a.N, Germany: Al-Kamel Verlag.
35
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (1998). Tafsīr al-Qur’ān al-karīm (Beirut: Dār al-Taʿāruf li’l-Maṭbūʿāt. Eight volumes.
36
- Al-Shīrāzī, Ṣadr al-Dīn Muḥammad (2011). Sharḥ va taʿlīqāt-e Ilāhiyyāt-e Shifā’. Freiburg a.N, Germany: Al-Kamel Verlag.
37
ORIGINAL_ARTICLE
Naturalizing Self-Consciousness
The crucial problem of self-consciousness is how to account for knowing self-reference without launching into a regress or without presupposing self-consciousness rather than accounting for it (circle). In the literature we find two bottom-up proposals for solving the traditional problem: the postulation of nonconceptual forms of self-consciousness and the postulation of a pre-reflexive form of self-consciousness. However, none of them seems satisfactory for several reasons. In contrast, I believe that the only way of solving this traditional puzzle is to assume another bottom-up approach, namely the one that accepts Baker’s challenge to naturalism and provides a naturalist framework for self-consciousness; in Baker’s terms, to account for self-consciousness in non-intentional, non-semantic, and non-mental terms. That is the aim of this paper. My thesis rests on two claims. The first is the metaphysical claim that every creature enjoys a fundamental relation to itself, namely identity. The second is Dretske’s epistemological claim that representations do not require a Self, traditionally understood as the principle that spontaneously organizes mental activity and lies behind all intentional acts. Briefly, I argue for a naturalization of self-consciousness that postulates non-linguistic, naturalized, and selfless form of representation of the cognitive system based on the metaphysical, fundamental relation everyone has to himself, namely identity. Self-consciousness emerges when brain states are selflessly recruited through learning to represent the cognitive system itself as a subject.
https://philosophy.tabrizu.ac.ir/article_7995_a9259d8d561c5997da7831085e4f5f41.pdf
2018-09-23
145
170
Self-consciousness
nonconceptual self-consciousness
pre-reflexive self-consciousness
naturalization of self-consciousness
رابرتو
هوراسیو دِ سَ پِرِیرا
obertohsp@gmail.com
1
استاد فلسفه، دانشگاه فدرال زیو دو ژانیرو برزیل
AUTHOR
- Baker, L. R. (1998). "The First-Person Perspective: A Test for Naturalism" in American Philosophical Quarterly, 35(4), 327–348.
1
- Baker, L. R. (2012). "From Consciousness to Self-consciousness" in Grazer Philosophische Studien 84, 19–38.
2
- Bermúdez, J. L. (1998). The Paradox of Self-Consciousness. Cambridge, USA: MIT Press.
3
- Block, N. (1995). "On confusion about a function of consciousness" in Brain and Behavioral Sciences 18 (2): 227-247.
4
- Burge, T. (1979) "Individualism and the Mental" in Midwest Studies in Philosophy 4: 73-122.
5
- Castañeda, H. N. (1966). "He: A Study in the Logic of Self-Consciousness" in Ratio, 8(2), 130–157.
6
- Chalmers, D. J. (1996). The Conscious Mind: Toward a Fundamental Theory. (Oxford, USA: Oxford University Press).
7
- Cramer, K. (1974). Erlebnis. Thesen zu Hegels Theorie des Selbstbewußtseins mit Rücksicht auf die Aporien eines Grundbegriffs nachhegelscher Philosophie. In H. G, Gadamer (ed.), Stuttgarter Hegel-Tage. Stuttgart, Germany: Reclam
8
- Evans, G. (1982). The Varieties of Reference. Oxford, USA: Oxford University Press.
9
- Frank M. (2002). Self-consciousness and self-knowledge: On some difficulties with the reduction of subjectivity. Constellations, 9(3), 390-408.
10
- Freud, S. (1999). Die Zerlegung der psychischen Persönlichkeit – Neue Folge der Vorlesungzur Einführung in die Psychoanalyse, in Gesammelte Werke – Chronologisch geordnet, Frankfurt am Main, Germany: Fischer Verlag.
11
- Dretske, F. (1995). Naturalizing the Mind. Cambridge, USA, MA: MIT Press/Bradford Books.
12
- Henrich, D. (1967). Fichtes ursprüngliche Einsicht. In D. Henrich und H. Wagner (eds.). Subjektivität und Metaphysik. Festschrift für Wolfgang Cramer. Frankfurt, Germany: Frankfurt a. M.: 188-233.
13
- Hume, D. (1967). A treatise of human nature. London, UK: Oxford University Press.
14
- Kant, I. (1956). Kritik der reinen Vernunf. Hamburg, Germany: Felix Meiner Verlag.
15
- Lewis, D. (1979). "Attitudes De Dicto and De Se". Philosophical Review 88, 513–543.
16
- Metzinger, T. (2003). Being No One: The Self-Model Theory of Subjectivity, Cambridge, USA, MA: MIT Press.
17
- Nagel, T. (1974). What is it like to be a bat? The Philosophical Review 83: 435-50.
18
- Perry, J. (1979). "The essential indexical" Nous, 13, 3-21.
19
- Pothast, U. (1971). Über einige Fragen der Selbstbeziehung. Frankfurt, Germany: Frankfurt a. M.
20
- Shoemaker, S. (1968) "Self-Reference and Self-Awareness" Journal of Philosophy, 65, 555–567.
21
- Tugendhat, E. (1979). Selbstbewusstsein und Selbstbestimmung. Sprachanalytische Interpretationen. Frankfurt, Germany: Frankfurt a. M.
22
- Zahavi, D. 2006. Thinking about (Self-) Consciousness: Phenomenological Perspectives. In U. Kriegel & K. Williford (eds.). Self-Representational Approaches to Consciousness, 273–295. Cambridge, USA, MA: The MIT Press.
23
- Wittgenstein, L. (1958). The Blue and Brown Books: Preliminary Studies for the Philosophical Investigations. Oxford, UK: Blackwell.
24
ORIGINAL_ARTICLE
”The possibility of the prejudicative in the substantialism of Mulla Sadrāʼs ″Kitab al-Mashaʽir
Due to the the movements in European thought from the 16th-17th centuries that have generated enough controversy around the ideas of ʻnatural philosophyʼ and ʻexperimental philosophyʼ, I think it would be appropriate to focus our attention on the evolution of the idea of ʻsubstantialismʼ in ʻtranscendental philosophyʼ from the Islamic philosophy. Mulla Sadrā was the most important philosopher and he established a truly hermeneutics on the idea of the ʻBeingʼ. Due tot the new fields of research into the prejudicative hermeneutics, I can say that I will follow in this paper to manage this idea. I will follow the similarities between the Kitab written by Mulla Sadrā and the european idea of ʻnatural philosophyʼ, I will show some similarities between the ″Kitab al-Mashaʻir″ and ″Treatise on Heavens of Kant″, and i will bring those perspectives into a hermeneutical field of interpretation.The ideas of Kitab are very close to Heideggerʼs perspective on Being and aristotelian perspective of non-Being. Because of this reason, we say is necessary to .open a prejudicative perspective to investigate how works the play between Being and non-Being .
https://philosophy.tabrizu.ac.ir/article_7976_952872768e54b2569f6ecd5e66322583.pdf
2018-09-23
171
184
Mulla Sadrā
the ʻpenetrationʼ of Being
natural substantialism
Islamic hermeneutics
pre-judicative
ماریا رکسانا
بیسچین
mariaartspy16@yahoo.com
1
دانشجوی دکتری فلسفه، دانشگاه بخارست رومانی
AUTHOR
- The Holy Qurʼān. (2004) Arabic text and english translation by Mulawī Sher‘Alī, published with alternative translation and footnotes by Hadrat Mirzā Tahir Ahmād, Islam International Publications Limited, Islamabad & UK, 2004. First published Holland, 1955.
1
- Aristotle. (2012) On Generation and Corruption. Translated by Harold H. Joachim. [Online] Available on
2
- http://classics.mit.edu/Aristotle/gener_corr.1.i.html, accesed 20.04.2018.
3
- Bacon, Francis (1670). Sylva Sylvarum or a Natural History in ten Centuries. Published after the author death by William Rawley. (London). [Online] Available on
4
- https://babel.hathitrust.org/cgi/pt?id=uc1.31378008334495;view=1up;seq=9, original from University of California.
5
- Barrañόn, Armando (2000). A Natural Concept of Image in the Physics of fr. Alonso de la Veracruz. New York: Cornell University Library.
6
- Cernica, Viorel (2013). Judecată și itmp. Fenomenologia judicativului. (Iași: European Institute)
7
- Heidegger, Martin (1996). Being and Time. A Translation of Sein und Zeit. Translation by Joan Stambaugh, edited by Dennis J. Schmidt after de original edition edited on Tübingen (Max Niemayer Verlag) 1953. (New York: State University of New York Press).
8
- Jambet, Christian. (2006) The Act of Being: The Philosophy of Revelation in Mullā Sadrā. (NewYork: Zone Books).
9
- Kamal, Muhammad (2006). Mulla Sadrā′s Transcendent Philosophy. (London & New York: Routledge).
10
- Kant, Immanuel (2008), Universal Natural History and Theory of the Heavens or Essay on the Constitution and the Mechanical Origin of the Whole Universe according to Newtonian Principles. Translated to English by Ian Johnston.(Virginia, USA : Richer Resources Publications), [Online] Available on http://users.clas.ufl.edu/burt/spaceshotsairheads/Kantuniversalnaturalhistory.pdf, accesed in 22.04.2018.
11
- Nasr, Hossein Seyyed (2000). Ch. ˝5 The Tariqah-the Spiritual Path and its Quranic Roots˝ in book Ideals and Realities of Islam. Preface by Titus Burckhardt, Huston Smith. Chicago: Library of Congress.
12
- Peters, Francis (2007). Termenii filozofiei grecești. Translated to Romanian by Drăgan Stoianovici. (Bucharest: Humanitas).
13
- Rahman, Fazlur (1975). The Philosophy of Mulla Șadrā. (Sadr al-Din al–Shīrāzī). (New York: State University of New York Press).
14
- Rocafull, Jose Gallegos (1974). El pensamiento mexicano en los siglos XVI y XVII. Mexico. Original edition in Spanish. (Ciudad de México: Universidad Nacional Autόnoma).
15
- Sadrā, Mulla ad-Din as-Sharazi (2004). Kitab al-Mashaʻir. Libro de las penetraciones metafísicas. Translated into Spanish by Abdul Sallam Loosvelt. (Biblioteca Islámica Ahlul Bait).
16
- Veracruz, Alonso de la (1569). Physica speculatio. Version in Latin. Salamanca: Versión digital del ejemplar de la Biblioteca de la Universidad de Sevilla. The book has been reedited in 2018 after the original of 1569, in Latin too, by Forgotten Books.
17
ORIGINAL_ARTICLE
On the Entanglement of Universals-Theory and Christian Faith in the Modern Theological Discourse of Karl Barth
The philosophical investigations into universals was entangled with the combination of a certain Christian faith and Ontology, especially in ancient and medieval times. That is, God’s creative activity provided us with the ontological presumption which enabled universals to be predicated, be perceived and be thought about. Times then have changed, and “the modern turn” in Philosophy tends to resolve universals into concepts or linguistic phenomenon, which resulted that its certain Christian ontology no longer dominates the discourse on universals. On the contrary to this philosophical tendency, modern theological discussions try to learn the development of philosophical investigations into universals, and to tackle the theological problems provoked by the modern natural science. Especially Karl Barth’s use of Universals-theory would obtain the assessment of “revolution in content” in the Church history, which, in previous studies, was yet entangled with the ambiguous word “…in motion…” and with the unclear argument “…understand true human nature from the nature of this one particular man Jesus Christ…” The present article will attempt to clarify this Barth’s practical use of Universals-theory by referring to philosophical arguments, then proving Barth’s intention and the difficulty of his complicated argument that Jesus Christ was one exemplar and in the same time was also the model, which is inconsistent with the basis of Universals-theory. It resulted that this Barth’s attempt will provide us with the possibility today of Universals-theory especially in the field of Religion.
https://philosophy.tabrizu.ac.ir/article_7996_9b76a0e501698e56b99280b1542a1798.pdf
2018-09-23
185
200
Universals
Ontology
Theology
Karl Barth
religion
هیروشی
تونه
bo.ludo.1031@gmail.com
1
دانشجوی دکتری، دانشگاه دوشیشا کیوتو، ژاپن
AUTHOR
- Barth, Karl. (1958). Church Dogmatics Volume. IV (The Doctrine of Reconcilation) Part 2. G. W. Bromiley and D. Litt (Trans.). (Edingburgh: T. & T. Clark).
1
- Barth, K. (1955). Die Kirchliche Dogmatik Ⅳ, 2. (Zürich: Theologischer Verlag).
2
- Bella, S. D., & Schmalz, T. M. (2017). Introduction to Universals in Modern Philosophy. In Bella, S. D., & Schmalz, T. M (Eds.), The Problem of Universals in Early Modern Philosophy (pp. 1-12). (Oxford: Oxford University Press).
3
- Bella, S. D., & Schmalz, T. M (Eds.). (2017). The Problem of Universals in Early Modern Philosophy. (Oxford: Oxford University Press).
4
- Galluzzo, G., & Loux, M. J (Eds.). (2015). The Problem of Universals in Contemporary Philosophy. (Cambridge: Cambridge University Press).
5
- Kahn, C. (1973). The Verb ‘be’ in Ancient Greek. (Dordrecht: Reidel).
6
- McCormack, B. (2004). Participation in God, Yes, Deification, No: Two Modern Protestant Responses to an Ancient Question. In Dalfterth, I. U., Fischer, J., & Grosshans, H-P (Eds.), Denkwürdiges Geheimnis: Beiträg Zur Gotteslehre. Festschrift Für Eberhard Jüngel Zum 70. Geburtstag (S. 347-374), (Tübingen: Mohr Siebeck).
7
- Moreland, J. P. (2005). Universals. (Chesham: Acumen).
8
- Pelikan, J. (1989). Christian Doctrine and Modern Culture (since 1700) (The Christian Tradition: A History of the Development of Doctrine; 5). (Chicago: University of Chicago Press).
9
- Strawson, P. F. (1965). Individuals: An Essay in Descriptive Metaphysics. (London: Methuen).
10
- Thompson, J. (1978). Christ in perspective: Christological Perspectives in the Theology of Karl Barth. (Grand Rapids: Eerdmans).
11
- Wolterstorff, N. (1970). On Universals: An Essay in Ontology, (Chicago: Chicago University Press).
12
ORIGINAL_ARTICLE
A new philosophy of man and humanism
The theoretical basis for the new philosophy was laid by the American philosopher James Joseph Dagenais (1923-1981), who came to the conclusion that philosophical anthropology is not a science, but a domain unto itself, and that a philosophy of man can only come about as a joint undertaking of all sciences, in which the object of study must be man himself. The final explanation of man lies outside all possible scientific views that have ever been formulated, because they lie within the origins of every branch of science, including the science of philosophy. It is the final ground on which the philosophies, of any nature whatsoever, can be practised implicitly or explicitly. The methods of a post-modern philosophical anthropology will have to be based on reflection, on the claim that it is possible to debate differences and contrasts on reasonable grounds, and on the individual responsibility for the decisions we all make for ourselves in respect of changes in body and mind. A post-modern version of Sartre’s creed: man is and always will be what he makes of himself. I have given philosophical anthropology a new concrete substance on the basis of the definition of Jim Dagenais: “a consistent overall vision of man and his world”, so that it can serve as the basis for philosophy and thus as the foundation for human life.
https://philosophy.tabrizu.ac.ir/article_7997_c52a93b2eb179fd03374b71a9155e737.pdf
2018-09-23
201
218
philosophy
anthropology
domain unto itself
interdisciplinary
reflection
هانس ل. م.
داسن
mrjlmdassen@hotmail.com
1
بنیاد آنتروپوس آمستردام، هلند
AUTHOR
- Bakker R., (1984), Studia in honorem Reinout Bakker, presented by the Centrale Interfaculteit Rijksuniversiteit Groningen, ed. B. Delfgaauw, H. Hubbeling, W. Smith,
1
- Roessler B., December (2005), Humanisme en Religie, Tijdschrift voor Humanistiek, Vol. 6, No. 24,
2
- Frayn M., (2006), The Human Touch, Our Part in the Creation of a Universe, ISBN 978-0-571-23217-8 and ISBN 978-0-571-23217-5
3
- Gasenbeek B., Brabers J., Kuijlman W., The intentions and draft policy plans expressed in Een huis voor humanisten: het Humanistisch Verbond (1946-2006)
4
- Dagenais J.J., (1972), Models of Man, A Phenomenological Critique of Some Paradigms in the Human Sciences, Martinus Nijhoff/The Hague, ISBN 90 247 1290 4
5
- Tallon A., Williams P., (1982),” Memorial Minutes James Joseph Dagenais “1923-1981, Proceedings and Addresses of the American Philosophical Association, Vol. 56, No. 2, (Nov., 1982), pp. 253-255, Published by American Philosophical Association, Stable URL: http://www.jstor.org/stable/3131239:
6
- Van Praag J.P., (1965), Wat is humanistiek? Rede, uitgesproken bij de aanvaarding van het ambt van bijzonder hoogleraar vanwege de humanistische Stichting Socrates in de humanistiek en de antropologie van het humanisme bij de Rijksuniversiteit Leiden, 21 mei 1965 [Inaugural speech, 21 May 1965 (www.human.nl)
7
ORIGINAL_ARTICLE
Plato Seeking for “One Real Explanation” in Phaedo
What this essay is to discuss is Plato''s theory of explanation in Phaedo. In this dialogue, we observe that Socrates criticizes both the natural scientists’ explanations and Anaxagoras’ theory of Mind since he thinks they could not explain all things, firstly, in a unitary and, secondary, in a real way. Thence, we are to call what Plato is seeking as his ideal explanation in Phaedo “One Real Explanation”. He talks at least about three kinds of explanation, two of which, the confused and foolish way of explanation by Forms and the explanation by Forms appealing to essence, are just "second best" and lower degrees of explanation. His ideal explanation is an explanation that can explain all things by one thing and in a real way. Though he cannot show, at least in Phaedo, how this One Real Explanation can work, we can see Plato completing his plan by the Form of the Good in Republic.
https://philosophy.tabrizu.ac.ir/article_7998_198084dc1b63f697810eee51eceaa63d.pdf
2018-09-23
219
240
Plato
explanation
cause
good
Form
محمد باقر
قمی
mbqomi@gmail.com
1
دانشجو
LEAD_AUTHOR
مهدی
قوام صفری
safary@gmail.com
2
دانشیار دانشگاه تهران
AUTHOR
- Annas, Julia, 1995, Aristotle on Inefficient Causes, in: Irwin, Terence (ed.), Classical Philosophy: Aristotle: Metaphysics, Epistemology, Natural Philosophy, Taylor and Francis, pp. 11-26
1
- Ashbaugh, Anne Freire, 1988, Plato’s theory of explanation: A study of the cosmological account in the Timaeus, SUNNY Press
2
- Bluck, R.S., 2014, Plato’s Phaedo, Routledge
3
- Bostock, D., 1986, Plato’s Phaedo, New York, USA: Oxford University Press
4
- Cooper, J. M., & Hutchinson, D.S., 1997, Plato Complete Works, Hacket Publishing
5
- Fine, Gail, 1999, Plato: Metaphysics and Epistemology, Oxford University Press
6
- Hackforth, R., 1955, Plato’s Phaedo, Cambridge University Press
7
- Hampton, Cynthia, 1998, Pleasure, Truth and Being in Plato’s Philebus: A Reply to Professor Frede, in: Smith, Nicholas D. (ed.), PLATO: Critical Assessment, Vollume IV, Routledge, pp.236-247
8
- Herrmann, Fritz-Gregor, 2007, The Idea of the Good and the Other Forms in Plato’s Republic, in: Grains, Douglas, Herrmann, Fritz-Gregor and Penner, Terry (eds.), Pursuing the Good: Ethics and Metaphysics in Plato’s Republic, Edinburgh University Press, pp. 202-230
9
- Politis, Vasilis, 2010, Explanation and Essence in Plato’s Phaedo, In: Charles David, Definition in Greek Philosophy, Oxford University Press, pp. 62-114
10
- Ruben, David-Hillel, 2004, Explaining Explanation, Routledge
11
- Santas, Gerasimos, 1983, The Form of the Good in Plato’s Republic, in: Anton, Jhon P., Preus, Anthony (eds.), Essays in Ancient Greek Philosophy, Volume 2, State University of New York Press, pp. 232-263
12
- Seel, Gerhard, 2007, Is Plato’s Conception of the Form of the Good Contradictory? In: Grains, Douglas, Herrmann, Fritz-Gregor and Penner, Terry (eds.), Pursuing the Good: Ethics and Metaphysics in Plato’s Republic, Edinburgh University Press, pp. 168-196
13
- Taylor, C. C. W., 1998, Forms as Causes in the Phaedo, In: Smith Nicholas D., Plato: Critical Assessment,Routledge, pp. 3-15
14
- Vlastos, G., 1971, Plato: a collection of critical essays. Volume1, Anchor Books
15
- White, David A., 1989, Myth and Metaphysics in Plato’s Phaedo, Associate University Presses
16
ORIGINAL_ARTICLE
Mulla Sadra and Hume on Comparative Analyzing of Causality
One of the most important causes for comparative studying on philosophical systems is to find their commonalities for responding common questions and to emphasize on their differences for taking functional answers encountering modern philosophical challenges and problems. Here, causality is chosen as the case study. Causality is of the basic philosophical issues that have been continually considered by both Islamic and Western philosophical traditions, but the answers which have been rendered by modern western philosophers with empirical approach and Muslim philosophers, like Mulla Sadra, with intellectual and intuitive approach, is necessitated to compare such answers and clarify the efficacy of each one towards the other one. Mulla Sadra’s philosophical, intellectual and illuminative thought in Islamic tradition, in comparison to Hume’s modern empirical and phenomenal tendencies, is able to remove fundamental ahead problems concerning causality and to answer skepticism derived from it. In Mulla Sadra’s Transcendent Wisdom, since the whole system of being has its plural hierarchical universes in which there are causal longitudinal relations. In fact, for Mulla Sadra, causality is not merely restricted to the natural world, and our phenomenal knowledge about it is inadequate, but whatever we see in the natural world is only the weak and thin level or surface of the deep and fundamental reality of causality. Meantime, for Mulla Sadra, in such the causal relation, the effect has nothing and no reality except it is as the manifestation, shadow and act of the cause.
https://philosophy.tabrizu.ac.ir/article_7977_38c480f273a9c84a54b6cbffb56c4bb3.pdf
2018-09-23
241
257
Causality
being
Transcendent Wisdom
Empiricism
Intuition
قدرت الله
قربانی
qorbani48@gmail.com
1
دانشیار فلسفه، دانشگاه خوارزمی
AUTHOR
- Copleston, Fredrick (1991), History of Philosophy, Vol.5, Trans by Amir Jalaluddin A’alam, Tehran, Elmi and Farhangi Press.
1
- Emmanuel. M. Steven, (2001), Modern Philosophers, New York, Black well press.
2
- Hume, David (1969), A Treatise of Human Nature, Penguin Book.
3
- Hume, David (1988), Enquiry Concerning Understanding, Open Court.
4
- Ibrahimi Dinani, Gholam Hossein (1993), Philosophical Universal Rules in Islamic Philosophy, Vol.2, Tehran, Institute for Humanities & Cultural Studies.
5
- Mulla Sadra, Sadrudin Muhammad (1999), Asfar, Trans by Muhammad Khajavi, Tehran, Mowla Press.
6
- Mulla Sara, Sadruddin Muhammad (1996), Al Shavahed Al Roboubyieh, Trans by Javad Mosleh, Tehran, Soroush Press.
7
- Tbatabaei, Muhammad Hossein (1993), The Principles of Philosophy and the Method of Realism, with Martyr Mutahhati’s Illustrations, Tehran, Sadra Press.
8
- Tbatabaei, Muhammad Hossein (1994), Nihayah Al Hikmah, Qom, Jame’h Modarresin Press.
9
ORIGINAL_ARTICLE
Active Objectivism: Analyzing Tabatabai’s View on the Meaningful Life
Tabatabai’s theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a “real life” perspective as his meaning of life, God’s purpose and man’s purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life (al-ḥayat al-ṭayyibah). However, if he chooses the unreal counterpart, he will be trapped in an unreal life which is referred to as the “pseudo-meaningful life.” It is necessary that human beings discover the divine purpose with the help of conceptual intellect (al-‘aql al-nazari), define the essentials of achieving the purpose with his practical intellect (al-‘aql al-‘amali) and ultimately, choose the essentials with his own free will. To achieving compliance of a man’s purpose with the divine goal requires faith and good deeds.
https://philosophy.tabrizu.ac.ir/article_7975_05d3f6e09a2e089a1e1b5e4a1f8bf3d8.pdf
2018-09-23
259
269
The Meaning of life
Pure Life
Pseudo-Meaningful Life
Active Objectivism
Tabatabai
سیده زهرا
رشیدی فرد
szrashidifard@yahoo.com
1
دانشجوی دکتری رشته فلسفۀ تطبیقی، دانشگاه آزاد اسلامی، واحد علوم و تحقیقات، تهران، ایران
AUTHOR
رضا
اکبری
r.akbari@isu.ac.ir
2
استاد گروه فلسفه و کلام اسلامی، دانشگاه امام صادق علیه السلام، تهران، ایران
LEAD_AUTHOR
محسن
جوادی
moh_javady@yahoo.com
3
استاد گروه فلسفه اخلاق، دانشگاه قم، قم، ایران.
AUTHOR
- The Holy Qoran, Translated by Abdollah Yusuf Ali, Wordsworth Editions Ltd, April 5, 2001
1
- Alizamani, Amir Abbas, “Meaning of meaning of life”, nameh-i-hikmat, N 9, 1386 SH.
2
- Al-Ragheb Al-Isfahani, Al-Mufradat fi Gharib al-Quran, Mortazavi Publishing, 1361 SH.
3
- Aristotle, Nicomachean Ethics, Translated by Mohammad Hasan Lotfi, Tehran, Tarh-e nou publication, 1380 SH.
4
- Ayer, A. J, “The Claims of philosophy”, in The Meaning of Life, 2nd ed., ed.: E. D. Klemke, Oxford University Press, 2000.
5
- Bayat, Mohammad Reza, Din wa Ma’na-i Zendegi dar Falsafe-ye Tahlili (Religion and Meaning of Life in the Analytic Philosophy), The University Of Religion and Denomination Press, 1390 SH.
6
- Mets, Theddeus, “could God’s purpose be source of life’s meaning?” Religious studies, no.36 (2000) pp.293-313.
7
- Motahhari, Morteza, Naqdi bar Marksism (Criticism of Marxism), Sadra, 1388 SH.
8
- Nielsen, Kai, “Linguistic Philosophy and the Meaning of Life” in The Meaning of Life, ed.: E. D. Klemke, Oxford University Press 1981.
9
- Stace, W. T. “There is Meaning in Absurdity” in Philosophy The Quest for Truth ed. Pojman, Louis P. Wadsworth Publishing Company,1999, pp.541-549.
10
- Tabatabai, Sayyed Mohammad Hossein, Almizan fi Tafsir al-Quran, Qom, Esmailian Publishing, 1371 SH.
11
- Tabatabai, Sayyed Mohammad Hossein, Al-‘Insan wa al-‘Aqidah (Human being and Belief), Qom, Baghiyat Publishing, 1384 SH.
12
- Tabatabai, Sayyed Mohammad Hossein, Nihayat al-Hikmah(The End of Wisdom), Qom, Islamic Publication, 1422 GHH.
13
- Tabatabai, Sayyed Mohammad Hossein, Usul-e Falsafe va Ravesh-e Realism (The Principles of Philosophy and the Method of Realism), Tehran, Sadra, 1364 SH.
14
- Tabatabai, Sayyed Mohammad Hossein, Ta’alim-e Islam (The Teachings of Islam) Qom, Bustan-e ketab, 1388 SH.
15
- Tabatabai, Sayyed Mohammad Hossein, Rasa’el-e Sab’ah (Seven Treatises), Tehran, 1362 SH.
16
ORIGINAL_ARTICLE
Postmodernism, Philosophy and Literature
No special definite definition does exist for postmodernism however it has had an inordinate effect on art, architecture, music, film, literature, philosophy, sociology, communications, fashion, and technology. The main body of this work can be seen as an admiration and reverence for the values and ideals associated with postmodern philosophy as well as postmodern literature. , I have argued that postmodern has mainly influenced philosophy and literature and they are recognized and praised for their multiplicity. Postmodernism might seem exclusive in its work, its emphasis on multiplicity and the decentered subject makes very uncomfortable reading for traditional theorists or philosophers. It rejects western values and beliefs as only small part of the human experience and it rejects such ideas, beliefs, culture and norms of the western. Integrity is fragmented apart into unharmonious narratives which lead to a shattering of identity and an overall breakdown of any idea of the self. Relativism and Self- reflexivity have replaced self-confidence due to the postmodern belief that all representation distorts reality. I have also referred that in a sense; postmodernism is a part of modernism we find the instantaneous coexistence of these two methods of expression and thinking, especially in visual arts and literature.
https://philosophy.tabrizu.ac.ir/article_16099_b65baaead77f9e02a636279a647d32ad.pdf
2018-09-23
271
285
Postmodernism
modernism
philosophy
Literature
self
relativism
حسین
صبوری
sabouri@tabrizu.ac.ir
1
دانشیار گروه زبان و ادبیات انگلیسی - دانشگاه تبریز - ایران
LEAD_AUTHOR
Abrahamm, F. (2007). Perspectives on Modern American Literature. India, ABD Publishers.
1
Bradshaw, D. K. D. J. (2008). Companion to Modernist Literature and Culture, Wiley-Blackwell. Blackwell Publishing.
2
Casey, E. S. (1997). The Fate of Place: A Philosophical History. London, University of Califronia Press.
3
Khosravishakib, M. (2012). "International Journal of Arts." 2(1): 1-5.
4
Lumen, L. (2012). Postmodern Quests in Applied Philosophy. Romania, Luman Publishing House.
5
Lyotard, J. (1997). Postmodern Condition: A Report on Knowledge. United Kingdom, Manchester UniversityPress.
6
McCullough, L. (2015). A sense of regard Essays on Poetry and Race. Athens, Georgia, University of Georgia Press.
7
Newton, K. M. (2008). Modern Literature and the Tragic. Edinburgh, Edinburgh University Press Ltd.
8
Parsons, D. (2007). The Theories of the Modern Novel. London, Routledge.
9
Pietrzak, W. (2011).Myth, Language and Tradition: A Study of Yeats, Stevens and Eliot in the Context of Heidegger’s Search for Being. Cambridge Scholars Publishing. London.
10
Proctor, B. (2012). A Definition and Critique of Postmodernism. United States of America, Institute of Chicago.
11
Simons, J. S. (1995). Foucault and the Political. London, Routledge.
12
Singh, I. (2008). Mythmaking cinema. Philosophy in Film. London, The MIT Press. Cambridge.
13
Singh, P., R., (2011) Consumer Culture and Postmodernism, Postmodern Openings, Year 2, No. 5, Vol. 5, March, Year 2011.
14
Zizek, S. (2012). Less than nothing: Hegel and Shadow of Dialectical Materialism. Published by Verso. London. New York.
15
ORIGINAL_ARTICLE
The Manifestation Challenge: The Debate between McDowell and Wright
In this paper, we will discuss what is called “Manifestation Challenge” to semantic realism, which was originally developed by Michael Dummett and has been further refined by Crispin Wright. According to this challenge, semantic realism has to meet the requirement that knowledge of meaning must be publically manifested in linguistic behaviour. In this regard, we will introduce and evaluate John McDowell’s response to this anti-realistic challenge, which was put forward to show that the challenge cannot undermine realism. According to McDowell, knowledge of undecidable sentences’ truth-conditions can be properly manifested in our ordinary practice of asserting such sentences under certain circumstances, and any further requirement will be redundant. Wright’s further objection to McDowell’s response will be also discussed and it will be argued that this objection fails to raise any serious problem for McDowell’s response and that it is an implausible objection in general.
https://philosophy.tabrizu.ac.ir/article_7981_208ab296aca9f10afecbfa8185c1eb6a.pdf
2018-09-23
287
306
Dummett
Wright
McDowell
Manifestation Challenge
Semantic Realism
سعیده
شاه میر
sshahmir@yahoo.com
1
دانش آموخته کارشناسی ارشد فلسفه اخلاق، دانشگاه علامه طباطبایی
LEAD_AUTHOR
علی
حسین خانی
alihk_int@yahoo.com
2
پزوهشگر پژوهشگاه دانش های بنیادین
AUTHOR
- Black, M. & Geach, P. (1960). Translations from the Philosophical Writings of Gottlob Frege. London: Basil Blackwell.
1
- Byrne, D. (2005). Compositionality and the Manifestation Challenge. Synthese, 144: 101–136.
2
- Devitt, M. (1983). Dummett’s Anti-Realism. The Journal of Philosophy, 80(2): 73-99.
3
- Devitt, M. (1997). Realism and Truth. Cambridge: Harvard UP.
4
- Dummett, M. (1959). Truth. Proceedings of the Aristotelian Society, 59: 141-62. Reprinted in Dummett (1978), pp.1-24, to which page references apply.
5
- Dummett, M. (1963). Realism. In Dummett (1978), pp.145-165.
6
- Dummett, M. (1969). The Reality of the Past. Proceedings of the Aristotelian Society, 69: 239-58. Reprinted in Dummett (1978), pp.358- 374, to which page references apply.
7
- Dummett, M. (1973a). Frege: Philosophy of Language. London: Duckworth
8
- Dummett, M. (1973b). The Philosophical Basis of Intuitionistic Logic. In H. E, Rose and 1. C. Shepherdson (eds.), Logic Colloquium, (pp.5–40). Amsterdam: North Holland. Reprinted in Dummett (1978), pp.215-247, to which page references apply.
9
- Dummett, M. (1975). What is a Theory of Meaning?. In S. Guttenplan (ed.), Mind and Language, (pp.97-138). Oxford: Oxford UP. Reprinted in Dummett (1993a), pp.1-33, to which page references apply.
10
- Dummett, M. (1976). What Is a Theory of Meaning? (II). In G Evans and J. McDowell (eds.), Truth and Meaning, (pp.67-137). Oxford: Oxford UP. Reprinted in Dummett (1993a). pp.34-93, to which page references apply.
11
- Dummett, M. (1978). Truth and Other Enigmas. Oxford: Oxford UP.
12
- Dummett, M. (1979). What does the Appeal to Use Do for the Theory of Meaning?. In A. Margalit (ed.), Meaning and Use, (pp.123-35). Dordrecht: Reidel. Reprinted in Dummett (1993a), pp.106-116, to which page references apply.
13
- Dummett, M. (1981a). The Interpretation of Frege's Philosophy. London: Duckworth.
14
- Dummett, M. (1981b). Frege and Wittgenstein. In I. Block (ed.), Perspectives on the Philosophy of Wittgenstein, (pp.31–42). Oxford: Blackwell. Reprinted in Dummett (1991a), pp.237-248, to which page references apply.
15
- Dummett, M. (1989). Language and Communication. In A. George (ed.), Reflections on Chomsky, (pp.192-212). Oxford: Blackwell. Reprinted in Dummett (1993a), pp.166-187, to which page references apply.
16
- Dummett, M. (1991a). Frege and Other Philosophers. Oxford: Clarendon Press.
17
- Dummett, M. (1991b). Frege: Philosophy of Mathematics. London: Duckworth.
18
- Dummett, M. (1991c). The Logical Basis of Metaphysics. London: Duckworth.
19
- Dummett, M. (1993a). The Seas of Language. Oxford: Clarendon Press.
20
- Dummett, M. (1993b). What Do I Know When I Know a Language?. Lecture separately published by Stockholm University, 1978. Reprinted in Dummett (1993a), pp.94–105, to which page references apply.
21
- Frege, G. (1956). The Thought: A Logical Inquiry. Mind, New Series, 65(259): 289-311.
22
- Frege, G. (1892). On Sense and Reference. Zeitschrift für Philosophie und philosophische Kritik, 100: 25-50. Reprinted in Black & Geach (1960), pp.56-78, to which page references apply.
23
- Gifford, M. L. (2017). Exploring Realism and Truth (Doctoral Thesis). State University of New York.
24
- Malcolm, N. (1986). Nothing is Hidden: Wittgenstein's Criticism of His Early Thought. Oxford: Blackwell.
25
- McDowell, J. (1977). On the Sense and Reference of a Proper Name. Mind, New Series, 86(342): 159-185.
26
- McDowell, J. (1981). Anti-Realism and the Epistemology of Understanding. In H. Parrot & J. Bourveresse (eds.), Meaning and Understanding, (pp.225-48). Berlin: de Gruyter. Reprinted in McDowell (1998), pp.314-343, to which page references apply.
27
- McDowell, J. (1987). In Defence of Modesty. In B. Taylor (ed.), Michael Dummett: Contributions to Philosophy, (pp.59-80). Dordrecht: Nijhoff. Reprinted in McDowell (1998), pp.87-1, to which page references apply.
28
- McDowell, J. (1989). Mathematical Platonism and Dummettian Anti-Realism. In McDowell (1998), pp.344-365.
29
- McDowell, J. (1998). Meaning, Knowledge and Reality. Cambridge: Harvard UP.
30
- Miller, A. (2002). What Is the Manifestation Argument?. Pacific Philosophical Quarterly, 83: 352-382.
31
- Miller, A. (2003a). The Significance of Semantic Realism. Synthese, 136: 191-217.
32
- Miller, A. (2003b). What is the Acquisition Argument?. In Alex Barber (ed.) Epistemology of Language (Oxford UP, 2003).
33
- Miller, A. (2007). Philosophy of Language. Routledge. Second edition.
34
- Thornton, Tim (2004). John McDowell. McGill-Queen's University Press.
35
- Wittgenstein, L. (1922). Tractatus Logico-Philosophicus. Translated by C. K Ogden. Barnes & Noble Publishing, Inc.
36
- Wittgenstein, L. (1953). Philosophical Investigations. Edited by G. E. M. Anscombe. Oxford: Basil Blackwell.
37
- Wright, C. (1989). Misconstruals Made Manifest. Midwest Studies in Philosophy, 14(1): 48-67. Reprinted in Wright (1993), pp.239-261, to which page references apply.
38
- Wright, C. (1993). Realism, Meaning and Truth. Oxford: Blackwell.
39
- Wright, C. (2001a). The Problem of Self-Knowledge (II). In Wright (2001b), pp.345-374.
40
- Wright, C. (2001b). Rails to Infinity. Cambridge: Harvard UP.
41
ORIGINAL_ARTICLE
Spinoza on Method
By interrupting the traditional approach to the distinctiveness of the order of knowledge and the order of nature (which was the procedure of many philosophers like Aristotle, and his scholastic disciples, more especially of Thomas Aquinas and even Descartes and Cartesian), and acquiring a unified science, Spinoza changes the customary order of philosophizing and begins his famous book, Ethics, with a treatise on God, nature or substance, a being that, is assumed, first by nature, i.e. in the order of nature, but not first for us, i.e. in the order of knowledge. To accomplish this procedure, Spinoza, on the one hand attributes the extension to the God and on the other hand, chose the geometrical method that implies definitions, axioms and postulates that harmonize with his procedure, to expose his views. In this article, by analyzing Spinoza’s geometrical method, we try to show that how Spinoza achieved his methodological intentions.
https://philosophy.tabrizu.ac.ir/article_7983_2c7ae3e01efdaaeda17e93c588ff15df.pdf
2018-09-23
307
322
Geometrical Method
Analytic Method
Synthetic Method
Definition
Unified Science
محسن
تهرانی
mtehranie@yahoo.com
1
دانشجوی دکتری فلسفه، دانشگاه تبریز
LEAD_AUTHOR
مصطفی
شهرآیینی
m-shahraeini@tabrizu.ac.ir
2
دانشیار گروه فلسفه، دانشگاه تبریز
AUTHOR
- Allison, Henry. (1987) Benedict de Spinoza: An Introduction. New Haven: Yale University Press.
1
- Alquié, Ferdinand. (1969) Leçons sur Spinoza. Paris: Puf.
2
- Aristotle. (1991) The Complet Works of Aristotle. Translated by Jonathan Barnes. 2 vols. Princeton: Princeton University Press.
3
- Cook, Thomas. (2007) Spinoz's Ethics. New York: Continuum.
4
- Descartes. (1984) The Philosophical Writings of Descartes. Translated by John Cottingham , Robert Stoothoff and Dugald Murdoch. 3 vols. Cambridge: Cambridge University Press.
5
- E.Harris, Errol. (1973) Salvation from Despair. Hague: Martinus Nijhoff.
6
- Eugenio Canone & Pino Totaro. 2005. "Index locorum du Tractatus de Intellectus Emendatione." In Spinoza To the Letter, edited by Fokke Akkerman and Piet Steenbakkers, 69-106. Leiden-Boston: Brill.
7
- Flage , Daniel F. (1999) Descartes and Method. New York: Routledge.
8
- Gilson, Etienne. (1922) La Philospophie au Moyen age. Vol. 2. 2 vols. Paris: Payot.
9
- Gueroult, Martial. (1969) Spinoza I, Dieu. Paris: Editions Montaigne.
10
- Gueroult, Martial. (1974) Spinoza II L’Ame. Paris: Editions Montaigne.
11
- Hobbes, Thomas. (1893) Opera Philosophica. Vol. 1. Londini: Apud Joannem Bohn.
12
- Macherey, Pierre. (1979) Hegel ou Spinoza. Paris: P.U.F.
13
- Michel Gueret, André Robinet, Paul Tombeur. (1977) Spinoza Ethica. Louvain: Cetedoc.
14
- Mignini, Filippo. (1997) Introduzione Spinoza. Roma-Bari: Laterza.
15
- Nadler, Steven. (2006) Spinoza's Ethics an Introduction . New York: Cambridge University Press.
16
- Pellegrin, P. (2007) Dictionnaire Aristote . Paris : Ellipses.
17
- Parens, Joshua. (2012) Maimonides and Spinoza. Chicago: The University of Chicago Press.
18
- Rousset, Bernard. (1999) Guelincx Entre Descartes et Spinoza. Paris: Vrin.
19
- Spinoza. (1985) The Collected Works of Spinoza. Edited by edwin curley. Translated by Edwin Curley. Vol. 1. 2 vols. Princeton, Newjersey: Prinscton Univesiry Press.
20
- Tosel, André. (1994) Du matérialisme de Spinoza. Paris: Kimé.
21
- Wahl, Jean. (1920) Du Role de l'Idée de l'Instant dans la Philosophie de Descartes . Paris: Libraire Felix Alcan.
22
- Wolfson, Harry Austin. (1934) The Philosophy of Spinoza. Vol. 1. 2 vols. London: Oxford University Press.
23
ORIGINAL_ARTICLE
Inspiration nihiliste dans La Chouette aveugle de Sadegh Hedayat
La Chouette aveugle de Sadegh Hedayat, auteur iranien, qui appartient à la catégorie des œuvres dites « noires », se fonde sur une inspiration nihiliste. Malgré l’influence indéniable de la philosophie nihiliste dans la création de cette œuvre compliquée, il n’y a aucune étude cohérente qui traite ce sujet de différents points de vue. Ce qui est certain, c’est que Hedayat était un lecteur attentif des œuvres des philosophes nihilistes et aussi des œuvres littéraires qui s’en étaient inspirées. Il semble avoir longuement médité sur l’apport des idées et des conceptions désespérées et nihilistes qui viennent de la lecture d’Ivan Tourgueniev, de Fedor Dostoïevski, d’Arthur Schopenhauer ou de Friedrich Nietzsche, et d’autres encore. Le caractère absurde de La Chouette aveugle prolongerait cette aspiration nihiliste. De la philosophie nihiliste, Sadegh Hedayat retient quelques traits caractéristiques et les développe d’une manière personnelle. Alors, il écrit un récit onirique qui évoque l’existence du mal de différents points de vue. Dans ce travail de recherche, nous essaierons d’approfondir l’aspect nihiliste de La Chouette aveugle tout en vérifiant tous les éléments qui témoignent de l’omniprésence du néant dans le récit. Dans cette perspective, nous étudierons tout d’abord l’existence du mal dans cette œuvre qui est concrétisée par quatre éléments: la souffrance physique, la maladie morale, l’empoisonnement progressif et la puissance maléfique. Nous approfondirons, ensuite, le rôle de la notion de néant dans la progression du récit qui est incarné par la fascination de l’oubli, la hantise de la mort et la tentation suicidaire. Cette démarche marquera le rôle indéniable de la philosophie nihiliste dans la création de La Chouette aveugle.
https://philosophy.tabrizu.ac.ir/article_16100_49ffcad118e1cba9a5124445a45a9302.pdf
2018-09-23
323
337
Sadegh Hedayat
La Chouette aveugle
nihilisme
néant
mor
مرضیه
بلیغی
balighimm@yahoo.com
1
استادیار گروه فرانسه دانشگاه تبریز
LEAD_AUTHOR
Arènes, Claire, Arènes, Jacques. (2006), « Michel Houellebecq, prophètes des temps finissants », Études, No 6, Tome 404.
1
Bellosta, Marie-Christine (Octobre-Novembre 2006), « Louis-Ferdinand Céline Les pensées d’abîmes », Magazine littéraire, No
2
Biaggi, Vladimir. (1998), Le Nihilisme, Paris, Flammarion.
3
Ewald, François (Octobre-Novembre 2006), « Un mot pour dire tout et… rien ? », Magazine littéraire, No
4
Goethe, Johann Wolfgang Von. (1999), Faust, traduction par Gérard de Nerval, Paris, Garnier Flammarion.
5
Hedayat, Sadegh. (1993), La Chouette aveugle, Paris, José Corti.
6
Hegel, Georg Wilhelm Friedrich. (1988), Foi et Savoir : Kant, Jacobi, Fichte, Paris, Librairie philosophique J.Vrin,.
7
Ishaghpour, Youssef. (1991), Le Tombeau de Sadegh Hedayat, Paris, Fourbis.
8
Leibniz, Gottfried. (1760), Essais de Théodicée sur la bonté de Dieu, la liberté de l’homme et l’origine du mal, Lausanne, Chez Marc-Mic Bousquet & Comp.
9
Nietzche, Friedrich. (1902), Le Voyageur et son ombre, Paris, Denoël.
10
Phédon, Entretiens de Socrate avec ses disciples sur l'immortalité de l'âme (1830), Traduit de l'allemand par L. Haussmann, Paris, Charles Heideloff, 1830.
11
Ponton, Von Olivier. (2007), Nietzsche, philosophie de la légèreté, Berlin, Gruyter.
12
Schopenhauer, Arthur. (1998), Le Monde comme Volonté et comme représentation, Paris, PUF.
13
Tourgueniev, Ivan. (1992), Père et fils, traduction F. Flamant, Paris, Gallimard, Collection Folio.
14
http://www.guichetdusavoir.org/viewtopic.php?t=34500, consulté le 8 septembre 2018.
15
http://www.histophilo.com/nihilisme.php#cite_note-1, consulté le 8 septembre 2018.
16
ORIGINAL_ARTICLE
Violence du langage dans l’œuvre dramatique de Samuel Beckett : la quête du néant
L’homme beckettien représente grosso modo sur la scène de théâtre des années cinquante le spectacle de souffrance physique et de désintégration totale du sujet qui est le fait d’un trauma et d’un complexe plus profonds, celui du vide de matières scéniques et du mal fondamental qu’on traiterait d’existentiel. En d’autres termes, le mal est dans ce monde quelque chose d’inné chez l’être humain. Ce négatif omniprésent, sur le versant duquel sont constitués la forme et le fond d’écriture beckettienne, évide la langue de son contenu sémantique et en corrode, de manière désolante, la pensée et le langage de protagonistes beckettiens, se trouvant mutilés et mis en malheur dont ils ignorent la véritable raison. Quand Vladimir appelle son compagnon d’attente de Godot, Estragon, à “se repentir”, ce dernier, répliquant “ de quoi ? / d’être né ? ”, en représente une conception insensée et tragique de l’existence qui ne dit chez eux que le néant et le mal d’être. Or l’œuvre dramatique de Samuel Beckett est en principe l’image d’un conflit verbal qui est à l’œuvre dans presque toutes les répliques échangées entre les personnages d’En attendant Godot, Fin de partie et Oh les beaux jours, qui n’ont, de leur propre aveu, “ rien à faire, rien à dire”, mais qu’ils devraient dire plus dans l’impossibilité de parler ! C’est là le sens de crise de représentation et d’incommunicabilité langagière qui est, selon la critique contemporaine, une constante phénoménologique dans la poétique du pire et du néant de S. Beckett. En ce sens, et comme occupation de cette recherche, on peut constater la violence du langage dans le théâtre de Samuel Beckett, dûe en principe au malaise du vieux corps de personnage épuisé à l’extrême qui ouvre en soi à une vision du monde pessimiste sous formes d’actes de contradiction, de disputes, d’injures, de parole lacunaire etc. pour communiquer ainsi l’incommunicable et le néant.
https://philosophy.tabrizu.ac.ir/article_16144_3279e63bcbbe60188b3cbf4b4f74b203.pdf
2018-09-23
339
355
Beckett
néant
négatif
mal existentiel
violence verbale
محمد
محمدیآغداش
mohammadiaghdach@yahoo.fr
1
دانشیار گروه زبان و ادبیات فرانسه، دانشگاه تبریز
LEAD_AUTHOR
Beckett, Samuel. (1952), En attendant Godot, Paris, Editions de Minuit.
1
Beckett, Samuel. (1957), Fin de partie, Paris, Editions de Minuit.
2
Beckett, Samuel. (1963), Oh ! Les beaux jours, Paris, Editions de Minuit.
3
Beckett, Samuel. (1989), Le Monde et le pantalon, suivi de Peintres de l’empêchement, Paris, Editions de Minuit.
4
Chestier, Alain. (1998), « L’Intertextualité dans le théâtre de Samuel Beckett ou L’écriture du Tout au Rien », In : L’INTERTEXTUALITE, (Nathalie Limat-Letellier et Marie Miguet-Ollagnier éds.), Littéraires de l’Université de Franche-Comté, N° 637, Éditions Anales. pp. 417-440
5
Chestier, Alain. (2003), La littérature du silence : Essai sur Mallarmé, camus et Beckett, Paris, L’Harmattan.
6
Corvin, Michel. (1963), Le Théâtre Nouveau en France, Collec. Que sais-je?, Paris, PUF.
7
Descartes, René. ([1637]1987), Discours de la méthode, Paris, PUF.
8
Domenach, Jean-Marie. (1967), Le retour du tragique, Paris, Editions du Seuil.
9
Esslin, Martin. (1963), Le théâtre de l’absurde, Paris, Castel.
10
Gauer, Denis. (1994), « En attendant (d’interpréter) Godot », In : Études irlandaises, N° 19-1, pp. 41-51.
11
Grossman, Evelyne. (1998), L’Esthétique de Beckett, Paris, Éditions de SEDES.
12
Grossman, Evelyne. (2004), La Défiguration : Artaud, Beckett, Michaux, Paris, Éditions de Minuit.
13
Guinoiseau, Stéphane. (1995), En attendant Godot de Beckett, Paris, Hachette.
14
Hegel, G. W. F. ([1807]1973), Phénoménologie de l’Esprit, Paris, Gallimard.
15
Heidegger, Martin. ([1927]1990), Etre et temps, Paris, Gallimard.
16
Hubert, Marie-Claude. (2009), Lectures de Samuel Beckett: En attendant Godot, Oh les beaux jours (sous la direction), Rennes, PUR.
17
Larthomas, Pierre. (1972 /1980), Le langage dramatique, Paris, PUF.
18
Neveu, Franck. (1998a), « Comment ‘‘ça’’ se joue, ou l’insituable référence dans Fin de partie », L’Information grammaticale, n° 79, pp. 8-11.
19
Neveu, Franck. (1998b), Faits de langue et sens des textes, (sous la direction), Paris, SEDES.
20
Noudelmann, François. (1998b), Beckett ou la scène du pire. Étude sur En attendant
21
Godot et Fin de partie, Paris, Editions Honoré Champions
22
Noudelmann, François. (1998c), « Pour en finir avec le rien », In : ALEXANDRE, Didier et DEBREUILLE,Jean-Yves, Lire Beckett : En attendant Godot et Fin de partie, (sous la direction),Lyon, Presses universitaires de Lyon, pp. 11-19.
23
Richard, Charlotte. (2014), « Crise du sujet et crise des genres dans l’œuvre de Samuel Beckett », Revue Ad hoc, n° 3, pp. 41-58.
24
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ORIGINAL_ARTICLE
L'influence du mysticisme islamique sur l'éducation iranienne
Il faut savoir que le mysticisme a eu toujours de grandes influences sur tout ce qui concerne la vie et la culture iraniennes, surtout sur l’éducation qui est une étape très importante dans la formation de l’avenir de la jeunesse. C’est vrai, le mysticisme est une approche individualiste alors que l’éducation reste une affaire collective et sociale. Comment arrive-t-il, étant une pratique personnelle, à marquer une activité sociale à savoir l’éducation ? La réponse se trouve dans le mot ‘’liberté’’ qu’il apporte à ceux ou à celles qui le pratiquent. Et cette liberté est ''''essentiel'''' de toute éducation. Dans cet article, nous essayerons d’illustrer d’abord toutes les caractéristiques positives et efficaces du mysticisme qui aboutiront à la liberté de l’individu, l’acteur principal de l’éducation ; et ensuite de signaler quelques risques du mysticisme et éventuellement ses inconvénients qui pourraient orienter l’objectif de l’éducation vers une sorte de fatalisme et une philosophie de contemplation. Ces derniers laisseraient des effets négatifs et des impacts irrémédiables sur le processus de l’éducation. Ils pousseraient tous ceux qui s’en occupent à ne pas assumer pleinement leurs responsabilités et leurs devoirs envers leur prochain.
https://philosophy.tabrizu.ac.ir/article_8045_531a0f5595115f11b21f6ca3d46252b8.pdf
2018-09-23
357
369
mysticisme
l''éducation iranienne
responsabilités
محمود
نوالی
navali@tabrizu.ac.ir
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