University of TabrizJournal of Philosophical Investigations2251-7960143120200722‘Liberal Democracy’ in the ‘Post-Corona World’‘Liberal Democracy’ in the ‘Post-Corona World’1291098610.22034/jpiut.2020.40506.2606FAShirzadPeik HerfehAssistant Professor of Philosophy,, Imam Khomeini International University (IKIU), Qazvin, IranJournal Article20200626A new ‘political philosophy’ is indispensable to the ‘post-Corona world,’ and this paper tries to analyze the future of ‘liberal democracy’ in it. It shows that ‘liberal democracy’ faces a ‘global crisis’ that has begun before, but the ‘novel Coronavirus pandemic,’ as a setback for it, strongly encourages that crisis. ‘Liberalism’ and ‘democracy,’ which had long been assumed by ‘political philosophers’ to go together, are now becoming decoupled, and the ‘liberal values’ of ‘democracy’ are eroding. To find why and how, this paper analyzes ‘authoritarianism,’ ‘totalitarianism,’ and the evils and propensities of ‘democracy’ that bring about further erosions of ‘liberal values.’ There may be difficult trade-offs to be made between ‘liberal’ and ‘authoritarian’ ‘values’ - and, after the experience of ‘Coronavirus,’ this paper shows the ‘illiberal or authoritarian democracy’ may become stronger.A new ‘political philosophy’ is indispensable to the ‘post-Corona world,’ and this paper tries to analyze the future of ‘liberal democracy’ in it. It shows that ‘liberal democracy’ faces a ‘global crisis’ that has begun before, but the ‘novel Coronavirus pandemic,’ as a setback for it, strongly encourages that crisis. ‘Liberalism’ and ‘democracy,’ which had long been assumed by ‘political philosophers’ to go together, are now becoming decoupled, and the ‘liberal values’ of ‘democracy’ are eroding. To find why and how, this paper analyzes ‘authoritarianism,’ ‘totalitarianism,’ and the evils and propensities of ‘democracy’ that bring about further erosions of ‘liberal values.’ There may be difficult trade-offs to be made between ‘liberal’ and ‘authoritarian’ ‘values’ - and, after the experience of ‘Coronavirus,’ this paper shows the ‘illiberal or authoritarian democracy’ may become stronger.https://philosophy.tabrizu.ac.ir/article_10986_fd5c359f184d6021bf94ab7812972468.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722To Be or not to Be: COVID-19 Pandemic, a Time for Activation
of Dasein's most Fundamental ConflictsTo Be or not to Be: COVID-19 Pandemic, a Time for Activation
of Dasein's most Fundamental Conflicts31501099310.22034/jpiut.2020.40400.2598FAAlirezaFarnam1) Professor of Psychiatry, Faculty of Medicine, Tabriz University of Medical Sciences, Tabriz, Iran.
2) Research Center of Psychiatry and Behavioral Sciences Tabriz University of Medical Sciences, Tabriz, Iran.BaharehDeljouPh. D. candidate in Psychology. Working Group on Development of Knowledge of Psychiatry and Psychology,, Tabriz University of Medical Sciences, Iran. TabrizJournal Article20200619COVID-19 pandemic crisis has put everyone in the most vulnerable position, facing the onslaught death. The contemporary human beings used to see themselves as very safe and far from death. However, the COVID-19 crisis has greatly increased the likelihood of death, guiding a large number of people to their deepest psychological conflicts: being versus non-being, life versus death. Reactivation of the basic conflicts of the human psyche by events in the external world are among the most effective factors of psychic states and behaviors. Considerable events, particularly those with disastrous consequences, can reactivate the most fundamental conflicts of the human soul, the conflicts about being versus nonbeing, with the resultant emergence of existential anxiety and astonishment! Attracting the attention of the contemporary humans to their being and the profound comprehension of the inevitable nonbeing would guide towards new approaches which are in accordance with Paul Tillich’s formulations, regarding types and expressions of existential anxiety. Ought to be in mind that these approaches would not be necessarily positive or negative, thereby the possibility of the emergence of nonproductive and even destructive approaches lies ahead, though the vice versa is also trueCOVID-19 pandemic crisis has put everyone in the most vulnerable position, facing the onslaught death. The contemporary human beings used to see themselves as very safe and far from death. However, the COVID-19 crisis has greatly increased the likelihood of death, guiding a large number of people to their deepest psychological conflicts: being versus non-being, life versus death. Reactivation of the basic conflicts of the human psyche by events in the external world are among the most effective factors of psychic states and behaviors. Considerable events, particularly those with disastrous consequences, can reactivate the most fundamental conflicts of the human soul, the conflicts about being versus nonbeing, with the resultant emergence of existential anxiety and astonishment! Attracting the attention of the contemporary humans to their being and the profound comprehension of the inevitable nonbeing would guide towards new approaches which are in accordance with Paul Tillich’s formulations, regarding types and expressions of existential anxiety. Ought to be in mind that these approaches would not be necessarily positive or negative, thereby the possibility of the emergence of nonproductive and even destructive approaches lies ahead, though the vice versa is also truehttps://philosophy.tabrizu.ac.ir/article_10993_e8d0dce96761f8959a407ba736bf51e5.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Philosophical analysis of the crisis caused by "Coronavirus”Philosophical analysis of the crisis caused by "Coronavirus”51751081310.22034/jpiut.2020.39870.2557FAMansourİmanpourAssociate Prof. Shahid Madani's University of Azarbaijan, Iran. Tabriz.Journal Article20200517The recent crisis of the Corona Virus in the modern era is reminiscent of one of the most enduring issues in the history of philosophy and theology. Philosophers and theologians have discussed such matters as "evil." This paper also examines the crisis caused by the behavior of this virus under the same title and analyzes its various dimensions in the realm of human beliefs and emotions. In the intellectual and philosophical areas, various solutions have been proposed in this regard. None of these solutions alone can answer all the problems and justify all sorts of evils, but it seems that a combination of them can be used to explain common evils. In the emotional and existential realm, according to which the individual experiences pain and suffering with all his being, both analyzes and explanations related to the realm of beliefs are effective in order to make sense of these sufferings, and moral, emotional, and psychological care are helpful and effective in helping to alleviate people's suffering. From another point of view, the phenomenon of "coronavirus" has different and destructive effects and consequences in various cultural, social, economic and tourism fields, the solution of which requires intelligent and coordinated management.The recent crisis of the Corona Virus in the modern era is reminiscent of one of the most enduring issues in the history of philosophy and theology. Philosophers and theologians have discussed such matters as "evil." This paper also examines the crisis caused by the behavior of this virus under the same title and analyzes its various dimensions in the realm of human beliefs and emotions. In the intellectual and philosophical areas, various solutions have been proposed in this regard. None of these solutions alone can answer all the problems and justify all sorts of evils, but it seems that a combination of them can be used to explain common evils. In the emotional and existential realm, according to which the individual experiences pain and suffering with all his being, both analyzes and explanations related to the realm of beliefs are effective in order to make sense of these sufferings, and moral, emotional, and psychological care are helpful and effective in helping to alleviate people's suffering. From another point of view, the phenomenon of "coronavirus" has different and destructive effects and consequences in various cultural, social, economic and tourism fields, the solution of which requires intelligent and coordinated management.https://philosophy.tabrizu.ac.ir/article_10813_770223f64a1f62d1d8ae0e50d9823ba1.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722COVID-19 Crisis and its Philosophical ChallengesCOVID-19 Crisis and its Philosophical Challenges771071099210.22034/jpiut.2020.40401.2595FAMasoudOmidassociate professor of Philosophy, University of TabrizJournal Article20200619In this article, we argue that the Coronavirus crisis is the beginning of a new era, but not like the middle Ages or the Enlightenment. So, we can say that for several reasons, the Coronavirus and also its persistence and presence in the coming months and even future years, as well as its impact on the gradual emergence of the fundamental challenges in the realm of life, thought, and action, can be the basis for fundamental change and the formation of a different age. In addition to economic, political, religious, social and other challenges and questions, the philosophical challenges and questions about the Corona crisis can also be the theme of the philosophical inquiry. Therefore, our aim in this article is to first address the philosophical challenge in addition to the political, economic, social, religious, etc. and second, to analyze the philosophical challenge arising from this virus in Iran.In this article, we argue that the Coronavirus crisis is the beginning of a new era, but not like the middle Ages or the Enlightenment. So, we can say that for several reasons, the Coronavirus and also its persistence and presence in the coming months and even future years, as well as its impact on the gradual emergence of the fundamental challenges in the realm of life, thought, and action, can be the basis for fundamental change and the formation of a different age. In addition to economic, political, religious, social and other challenges and questions, the philosophical challenges and questions about the Corona crisis can also be the theme of the philosophical inquiry. Therefore, our aim in this article is to first address the philosophical challenge in addition to the political, economic, social, religious, etc. and second, to analyze the philosophical challenge arising from this virus in Iran.https://philosophy.tabrizu.ac.ir/article_10992_318e00830c8440f04ea3adaa21da1cd1.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722A Study of Efficiency of Allama Tabatabaei’s Theory of “Mentaly Posited Truths” in Analysis of COVID-19 CrisisA Study of Efficiency of Allama Tabatabaei’s Theory of “Mentaly Posited Truths” in Analysis of COVID-19 Crisis1091351099010.22034/jpiut.2020.40832.2621FAMikaeilJamalpourAssistant Professor of Philosophy Department, Payame Noor University, Iran.Journal Article20200718What is discussed in this article is neither the Coronavirus itself nor philosophy, however, all the issues refer to the question of whether philosophy can find a solution to this unfortunate event? This research has been compiled using the library method and wants to prove that, in addition to the solutions presented in traditional texts of Islamic philosophy to solve the problem of evil, we can analyze the Coronavirus problem by relying on the theory of credit perception was first put forward by Allameh Tabatabai (ATCP). ACTP is an interactive epistemological realism based on the epistemology, according to which our cognition is refined and evolved in the face of external reality. For example, it can be utilized to revolutionize the humanities and explain important categories such as culture, ethics, life, and civilization. The findings of this article are as follows:<br />1- Philosophy and some of its topics in relation to Corona are not two separate categories and there is a connection between them.<br />2- The relationship between philosophy and corona is neither a therapeutic relationship nor a sedative one, but this can be called explanatory.<br />3- Based on the ATCP, by creating appropriate concepts and literature, it is possible to achieve a wise approach to this virus or any other similar phenomenon.<br />4- ATCP also helps people to adopt a new lifestyle and find a way to the satisfactory continuation of life.What is discussed in this article is neither the Coronavirus itself nor philosophy, however, all the issues refer to the question of whether philosophy can find a solution to this unfortunate event? This research has been compiled using the library method and wants to prove that, in addition to the solutions presented in traditional texts of Islamic philosophy to solve the problem of evil, we can analyze the Coronavirus problem by relying on the theory of credit perception was first put forward by Allameh Tabatabai (ATCP). ACTP is an interactive epistemological realism based on the epistemology, according to which our cognition is refined and evolved in the face of external reality. For example, it can be utilized to revolutionize the humanities and explain important categories such as culture, ethics, life, and civilization. The findings of this article are as follows:<br />1- Philosophy and some of its topics in relation to Corona are not two separate categories and there is a connection between them.<br />2- The relationship between philosophy and corona is neither a therapeutic relationship nor a sedative one, but this can be called explanatory.<br />3- Based on the ATCP, by creating appropriate concepts and literature, it is possible to achieve a wise approach to this virus or any other similar phenomenon.<br />4- ATCP also helps people to adopt a new lifestyle and find a way to the satisfactory continuation of life.https://philosophy.tabrizu.ac.ir/article_10990_16b926fef9d15b0a8bf2e6b11074fead.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Political Philosophy and Dealing with the Coronavirus
Dealing with the Epidemic of Covid-19 from the Perspective of Contemporary Political PhilosophyPolitical Philosophy and Dealing with the Coronavirus
Dealing with the Epidemic of Covid-19 from the Perspective of Contemporary Political Philosophy1371611098910.22034/jpiut.2020.40463.2603FAAbdolamjeedMoballeghiAssistant professor in Institute for Humanities and Cultural Studies, Iran. Tehran.Journal Article20200623This paper examines the capacity of contemporary political philosophy theories in dealing with the Coronavirus disease (Covid-19). It proposes a special categorization which helps to classify the meaning and understand the diversity of action and practice in the public sphere based on theories of political philosophy.<br /> Based on this, four groups of meta-theories are identified: justice-oriented, tradition-oriented, result-oriented and freedom-oriented. In the next step, the paper identified the most important and better known theories within each of these meta-theories. In an attempt, based on a normative explanation of each of the theories of political philosophy, the theoretical capacity of political philosophy to understand the epidemic situation of the Coronavirus (Covid-19) and then to face it is studied. The research hypothesis is that to the extent that theories of political philosophy shift from justice-oriented holistic epistemology to Freedom-oriented non-holistic epistemology, their inclination toward controlling state management, such as social distancing, diminishes. This paper examines the capacity of contemporary political philosophy theories in dealing with the Coronavirus disease (Covid-19). It proposes a special categorization which helps to classify the meaning and understand the diversity of action and practice in the public sphere based on theories of political philosophy.<br /> Based on this, four groups of meta-theories are identified: justice-oriented, tradition-oriented, result-oriented and freedom-oriented. In the next step, the paper identified the most important and better known theories within each of these meta-theories. In an attempt, based on a normative explanation of each of the theories of political philosophy, the theoretical capacity of political philosophy to understand the epidemic situation of the Coronavirus (Covid-19) and then to face it is studied. The research hypothesis is that to the extent that theories of political philosophy shift from justice-oriented holistic epistemology to Freedom-oriented non-holistic epistemology, their inclination toward controlling state management, such as social distancing, diminishes. https://philosophy.tabrizu.ac.ir/article_10989_a6edee82e9506564626a81488aecc998.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722The Coronavirus as “Minor Death”The Coronavirus as “Minor Death”1631681099610.22034/jpiut.2020.10996FAMahmoudNavaliProfessor of philosophy, University of TabrizJournal Article20200728In this short article, we tried to show that today the carnivorous as tangible and as concrete, but in a weak and limited ratio, it makes us understand what death is. It has taken away our ability to leave the house; It has also largely deprived us of the opportunity to work and serve in the community. We cannot travel, we cannot go freely and expeditiously to the mountains, to the parks, to the mosques, to the cinemas..., we can not even go out with our relatives and go out with a fearless heart. Let's go home and do our essential shopping. We are also deprived of participating in friends' circles. I call this depriving and informing role of the carnivorous " <strong>minor death</strong> " because it has robbed us of an important part of our possibilities. The Corona reminds us to critique existing values, reconsider our attitudes, and go beyond good and evil. Let us not be petrified in our standards about the correctness of our judgments and about good and evil, beautiful and ugly, and find new perspectives.In this short article, we tried to show that today the carnivorous as tangible and as concrete, but in a weak and limited ratio, it makes us understand what death is. It has taken away our ability to leave the house; It has also largely deprived us of the opportunity to work and serve in the community. We cannot travel, we cannot go freely and expeditiously to the mountains, to the parks, to the mosques, to the cinemas..., we can not even go out with our relatives and go out with a fearless heart. Let's go home and do our essential shopping. We are also deprived of participating in friends' circles. I call this depriving and informing role of the carnivorous " <strong>minor death</strong> " because it has robbed us of an important part of our possibilities. The Corona reminds us to critique existing values, reconsider our attitudes, and go beyond good and evil. Let us not be petrified in our standards about the correctness of our judgments and about good and evil, beautiful and ugly, and find new perspectives.https://philosophy.tabrizu.ac.ir/article_10996_b2ec0c8563358102dee204f2318d688e.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Covid-19 (Coronavirus) as a cognitive evil and facing it based on the believe in GODCovid-19 (Coronavirus) as a cognitive evil and facing it based on the believe in GOD1691941086810.22034/jpiut.2020.39723.2553FAMasoudZeinolabedinPhD Candidate of İslamic philosophy,, Shahid Rajaee Teacher Training University, Iran. TehranAmirhosseinMansouriPhD Candidate of İslamic philosophy, Shahid Rajaee Teacher Training University, Iran. TehranArefehPoushyan JouybarieM.A. of philosophy, Shahid Rajaee Teacher Training University, Iran. Tehran.EynollahKhademiProfessor of philosophy, Shahid Rajaee Teacher Training University. TehranJournal Article20200511The pains and afflictions caused by the covid-19, are a kind of cognitive evils, and are an existential thing. cognitive evils are in conflict with God’s wisdom and justice and knowledge and the goodness of the creation. here is a question that, if cognitive evils are not in conflict with these divine qualities, why they are created by God, and why not have God created a world without evils. There are some responses to this question based on God’s wisdom: Evils are necessary in creation of world and have some benefits. We consider them evil, because of their relation with us. Too, evils are not because of God’s creation but they are belonging to corporal aspects of the world and its weakness and abilities. The goodness of world is very much as evils. Too, the evils are necessary for human free will. Human science is based to fixed laws and the stirring of emotions and goodness depends on the presence of evil. then we can justify the existence of evil without resorting to non-existence. and we can say that cognitive evils of covid-19 did not conflict with divine wisdom. Now we have opportunity given by covid-19 to think about a better world after coronavirus.The pains and afflictions caused by the covid-19, are a kind of cognitive evils, and are an existential thing. cognitive evils are in conflict with God’s wisdom and justice and knowledge and the goodness of the creation. here is a question that, if cognitive evils are not in conflict with these divine qualities, why they are created by God, and why not have God created a world without evils. There are some responses to this question based on God’s wisdom: Evils are necessary in creation of world and have some benefits. We consider them evil, because of their relation with us. Too, evils are not because of God’s creation but they are belonging to corporal aspects of the world and its weakness and abilities. The goodness of world is very much as evils. Too, the evils are necessary for human free will. Human science is based to fixed laws and the stirring of emotions and goodness depends on the presence of evil. then we can justify the existence of evil without resorting to non-existence. and we can say that cognitive evils of covid-19 did not conflict with divine wisdom. Now we have opportunity given by covid-19 to think about a better world after coronavirus.https://philosophy.tabrizu.ac.ir/article_10868_7b6e073a30349cdbd6a001d72529ee67.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Protecting the Human Rights of Individuals against Covid-19 (Coronavirus) in the Light of Kant's Deontological Moral PhilosophyProtecting the Human Rights of Individuals against Covid-19 (Coronavirus) in the Light of Kant's Deontological Moral Philosophy1952191076810.22034/jpiut.2020.39977.2564FAHassanKhosraviAssociate Professor, Department of Public Law, Payame Noor University, Tehran, IranJournal Article20200525 Today, collective living and mutual needs form the basis of human life, and maintaining its balance requires cooperation in the world. Therefore, man alone will not be able to solve the challenges of his elders. With the spread of coronavirus, or Covid-19, as a "global epidemic", mutual cooperation and altruism have become more important, and disease control, treatment of patients and coverage of the needs of victims and the human rights need a necessary basis to protect the human rights. The main purpose of this paper is to justify this requirement on the basis of Kant's deontological ethics with a descriptive-analytical approach. The results of the study show that many people are exposed to harm as a result of Covid-19, and deontological ethics according to the categorical imperative, moral agency, self-founded wisdom, and good and free will can be the source of a moral movement toward others support against the disease. A person characterized by this ethics, in helping other people only pays attention to the principle of moral action "supporting the other", so incomplete neutrality, justice, equality, non-discrimination and without interfering with sensory consciousness, helps all individuals as the needy, the injured, the infected and the sick. Today, collective living and mutual needs form the basis of human life, and maintaining its balance requires cooperation in the world. Therefore, man alone will not be able to solve the challenges of his elders. With the spread of coronavirus, or Covid-19, as a "global epidemic", mutual cooperation and altruism have become more important, and disease control, treatment of patients and coverage of the needs of victims and the human rights need a necessary basis to protect the human rights. The main purpose of this paper is to justify this requirement on the basis of Kant's deontological ethics with a descriptive-analytical approach. The results of the study show that many people are exposed to harm as a result of Covid-19, and deontological ethics according to the categorical imperative, moral agency, self-founded wisdom, and good and free will can be the source of a moral movement toward others support against the disease. A person characterized by this ethics, in helping other people only pays attention to the principle of moral action "supporting the other", so incomplete neutrality, justice, equality, non-discrimination and without interfering with sensory consciousness, helps all individuals as the needy, the injured, the infected and the sick. https://philosophy.tabrizu.ac.ir/article_10768_9234b16eea83d495353784fcd53bf02e.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Impact of Coronavirus on the Ecosystem of RationalityImpact of Coronavirus on the Ecosystem of Rationality2212451098810.22034/jpiut.2020.40442.2601FAAlirezaMansouriAssociate Prof. Institute for Humanities and Cultural Studies; Iran. Tehran.Journal Article20200621This paper, using Popper's theory of three worlds, aims to explain how coronavirus has a far-reaching impact on the ecosystem of rationality, and how the viruses that threaten humans could be a threat to the whole life on Earth. On the other hand, this paper, while emphasizing the important epistemological difference between science and technology, explains the pivotal role of science to prevent further crises by putting technology in the sphere of rationality; both by criticizing technologies and inspiring to invent clean technologies. It is emphasized that irrational approaches and doctrines which reduce science to technology or confuse the two disciplines are not only incorrect, but also may create more and deeper crises for humans and whole life on earth.This paper, using Popper's theory of three worlds, aims to explain how coronavirus has a far-reaching impact on the ecosystem of rationality, and how the viruses that threaten humans could be a threat to the whole life on Earth. On the other hand, this paper, while emphasizing the important epistemological difference between science and technology, explains the pivotal role of science to prevent further crises by putting technology in the sphere of rationality; both by criticizing technologies and inspiring to invent clean technologies. It is emphasized that irrational approaches and doctrines which reduce science to technology or confuse the two disciplines are not only incorrect, but also may create more and deeper crises for humans and whole life on earth.https://philosophy.tabrizu.ac.ir/article_10988_eab503cdf37964fadd3fea18c8de8538.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Heideggerian Analysis of Dasein`s Disposedness in the Encounter with COVID-19Heideggerian Analysis of Dasein`s Disposedness in the Encounter with COVID-192472781099110.22034/jpiut.2020.40171.2578FAFaridehAfarinAssistant prof. Art faculty, University of Semnan. Iran. SemnanJournal Article20200604The aim of this article is based on Heideggerian concepts and ideas in Being and Time to provide a framework for describing the types of dasein's disposedness in the encounter with COVID-19. With the analytic-comparative method and applied existentialism approach, we study different relations like capitalistic, scientific, and phenomenological to COVID-19.
Despite the resistance to the homogenization of globalization in the capitalistic system, Dasein finds himself against it. COVID-19 makes Dasein to be degraded to a corpse and being present-at-hand. It provides an opportunity for speculative reflection on Dasein`s corporeal body for scientific results. Fear and anxiety existentially are the disposedness in front of COVID-19. The encounter with the undeterminable being, for non-patients makes also the fear of threatening things, and appears possibilities at- hand.The infected Dasein to COVID-19 and his/her hospitalization brings about anxiety and existential death before the demise. and, for the hospitalized quarantine people, there is an inability to project to everyday possibilities. Dasein experiences the relation to COVID-19 in various ways. the phenomenological analysis of some of them leads to better studies, decisions, measurements to effective control over COVID-19, and similar pandemic situation.The aim of this article is based on Heideggerian concepts and ideas in Being and Time to provide a framework for describing the types of dasein's disposedness in the encounter with COVID-19. With the analytic-comparative method and applied existentialism approach, we study different relations like capitalistic, scientific, and phenomenological to COVID-19.
Despite the resistance to the homogenization of globalization in the capitalistic system, Dasein finds himself against it. COVID-19 makes Dasein to be degraded to a corpse and being present-at-hand. It provides an opportunity for speculative reflection on Dasein`s corporeal body for scientific results. Fear and anxiety existentially are the disposedness in front of COVID-19. The encounter with the undeterminable being, for non-patients makes also the fear of threatening things, and appears possibilities at- hand.The infected Dasein to COVID-19 and his/her hospitalization brings about anxiety and existential death before the demise. and, for the hospitalized quarantine people, there is an inability to project to everyday possibilities. Dasein experiences the relation to COVID-19 in various ways. the phenomenological analysis of some of them leads to better studies, decisions, measurements to effective control over COVID-19, and similar pandemic situation.https://philosophy.tabrizu.ac.ir/article_10991_3b8c2a9fd2d30b04a803d3a9e86d2cc1.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Is There any Change in Academic Pattern? A Philosophical Contemplation on University Idea in the Future of Post-COVID-19 WorldIs There any Change in Academic Pattern? A Philosophical Contemplation on University Idea in the Future of Post-COVID-19 World2793041098710.22034/jpiut.2020.39734.2551FARezaMahooziAssociate Prof. Institute of social and Cultural Studies. Iran. Tehran.Journal Article20200509Educational neo-liberalism gradually alternated the university patterns in recent seven decades, especially, final two decades of 21th century, and emerged as a powerful hegemony in education and research; A hegemony that serves the liberal capital market and supports the economic development programs with liberal education and research. Nowadays, by a tiny, but powerful, pandemic of coronavirus, it seems this academic system has lost its credibility. This paper intends to explore the history of dominant academic systems in two recent century - as of German Humboldtian University, British education-based university, and French technical and national-oriented university. While trying to explain the neo-liberalism education thought, it also analyzes the question that “Does the recent pattern can endure before radical critics of oppositions?” If not, what would be the alternative to this dominant global system? The author believes that the explained independency in Kant's pattern of the university, capacities that critical realism provides for educational neo-liberalism, and accuracy of this system in applying the critics of oppositions for the reconstruction of itself could help to its survival and reconstruction of self in a flexible manner. However, we have to wait for the next world climate changes in response to the Covid-19 pandemic.Educational neo-liberalism gradually alternated the university patterns in recent seven decades, especially, final two decades of 21th century, and emerged as a powerful hegemony in education and research; A hegemony that serves the liberal capital market and supports the economic development programs with liberal education and research. Nowadays, by a tiny, but powerful, pandemic of coronavirus, it seems this academic system has lost its credibility. This paper intends to explore the history of dominant academic systems in two recent century - as of German Humboldtian University, British education-based university, and French technical and national-oriented university. While trying to explain the neo-liberalism education thought, it also analyzes the question that “Does the recent pattern can endure before radical critics of oppositions?” If not, what would be the alternative to this dominant global system? The author believes that the explained independency in Kant's pattern of the university, capacities that critical realism provides for educational neo-liberalism, and accuracy of this system in applying the critics of oppositions for the reconstruction of itself could help to its survival and reconstruction of self in a flexible manner. However, we have to wait for the next world climate changes in response to the Covid-19 pandemic.https://philosophy.tabrizu.ac.ir/article_10987_cdddaba9a45d34ffef01a6ab01069851.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722A Phenomenological Encounter with the Covid 19 Crisis Focused on Boundary SituationsA Phenomenological Encounter with the Covid 19 Crisis Focused on Boundary Situations3053311099510.22034/jpiut.2020.40685.2611FAHosseinMesbahianAssistant Prof. University of Tehran, Iran. Tehran.Journal Article20200708By taking a phenomenological approach in examining the Covid crisis, this paper investigates aspects of the Corona phenomenon that remain hidden and allows them to self-reveal. I begin by situating the Coronavirus in the context of pandemic crises to examine its various dimensions. Following this introduction, I argue that the current crisis has made humanity cognizant of disasters caused by human action, compelling humans to confront, and reflect on them. As a result, the individual’s relationship with self, national culture, nature, other, God, and science has been greatly challenged. These challenges could best be explained using philosophical conceptions of “boundary situation”,” recognition”, “Gestell”, “other”, “the name of God”, and the “crisis of science”, respectively. For methodical reasons however, I only attend to the relationship with self and the concept of “boundary situation”, coined by Karl Jaspers. The main characteristics of “boundary situations”, antinomy and foundering, as well as four specific boundary situations, namely suffering, struggle, guilt and death are discussed to demonstrate that the Coronavirus crisis has caused general situations to switch places with boundary situations. Under normal circumstances, boundary situations would be at the periphery of general situations. In the current Covid state, the general situation founded on awareness is at the periphery of the existential crisis in boundary situations. It is therefore necessary that the encounter with this crisis shifts from the existentiell to the existential level and from stemming from human existence to general situations facing Dasein.By taking a phenomenological approach in examining the Covid crisis, this paper investigates aspects of the Corona phenomenon that remain hidden and allows them to self-reveal. I begin by situating the Coronavirus in the context of pandemic crises to examine its various dimensions. Following this introduction, I argue that the current crisis has made humanity cognizant of disasters caused by human action, compelling humans to confront, and reflect on them. As a result, the individual’s relationship with self, national culture, nature, other, God, and science has been greatly challenged. These challenges could best be explained using philosophical conceptions of “boundary situation”,” recognition”, “Gestell”, “other”, “the name of God”, and the “crisis of science”, respectively. For methodical reasons however, I only attend to the relationship with self and the concept of “boundary situation”, coined by Karl Jaspers. The main characteristics of “boundary situations”, antinomy and foundering, as well as four specific boundary situations, namely suffering, struggle, guilt and death are discussed to demonstrate that the Coronavirus crisis has caused general situations to switch places with boundary situations. Under normal circumstances, boundary situations would be at the periphery of general situations. In the current Covid state, the general situation founded on awareness is at the periphery of the existential crisis in boundary situations. It is therefore necessary that the encounter with this crisis shifts from the existentiell to the existential level and from stemming from human existence to general situations facing Dasein.https://philosophy.tabrizu.ac.ir/article_10995_b37fb560ac5c57752691507213aaa0e1.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Machiavelli's Break from the Foundations of Aristotle's Political PhilosophyMachiavelli's Break from the Foundations of Aristotle's Political Philosophy333361883410.22034/jpiut.2019.31867.2233FAMohsenBagherzadeh MeshkibafPhD Candidate of Philosophy, University of Tabriz, Iran, Tabriz.MostafaAbediPhD Candidate of Philosophy, University of Tabriz, Iran, Tabriz.MahmoudSufianiAssistant Prof. of Philosophy, University of Tabriz, Iran. TabrizJournal Article20190131In this research, we are trying to explain how Niccolò Machiavelli Basically criticizes the foundations of classical political thought, and in breaking off those foundations, paves the way for a new vision of politics as well as the establishment of political science. In this essay, Aristotle's political philosophy is presented as the representative of the logic of classical political thinking and we interpret this thought on the basis of the three strategic terms of nature, luck and virtue, as well as the complex relationship between them and their relation to politics in Aristotle's perspective and we will show that politics follows the naturalist-ethical view of Aristotle. We also discuss simultaneously how Machiavelli works with three terms that set against the terms of Aristotle (Which include power, virtue , and the homeland) invalidate the foundations of Aristotle's political thought and, consequently, classical political thought. And opens the way for the creation of a new political thought that forms outside the field of gravity of nature power, of fortune power. Where man is only relying on his will and virtue and without the need for a force of nature and fortune, It changes the logic of political relations to its own advantage. In this research, we are trying to explain how Niccolò Machiavelli Basically criticizes the foundations of classical political thought, and in breaking off those foundations, paves the way for a new vision of politics as well as the establishment of political science. In this essay, Aristotle's political philosophy is presented as the representative of the logic of classical political thinking and we interpret this thought on the basis of the three strategic terms of nature, luck and virtue, as well as the complex relationship between them and their relation to politics in Aristotle's perspective and we will show that politics follows the naturalist-ethical view of Aristotle. We also discuss simultaneously how Machiavelli works with three terms that set against the terms of Aristotle (Which include power, virtue , and the homeland) invalidate the foundations of Aristotle's political thought and, consequently, classical political thought. And opens the way for the creation of a new political thought that forms outside the field of gravity of nature power, of fortune power. Where man is only relying on his will and virtue and without the need for a force of nature and fortune, It changes the logic of political relations to its own advantage. https://philosophy.tabrizu.ac.ir/article_8834_c157d91d5b5c832079e2041d8296eb26.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722A Brief Study of the Concept of Nature in Kant’s three CritiquesA Brief Study of the Concept of Nature in Kant’s three Critiques3633851099410.22034/jpiut.2020.40436.2602FAMasoudAlizadeh AghdamPhD Candidate of philosophy,, University of TabrizMohammad RezaAbdollahnejadAssociate Professor of philosophy,, University of Tabriz, Tabriz, IranJournal Article20200621In critical philosophy, nature is sum of objects of the activity of judging. Because this activity is autonomous, i.e. according to transcendental principles, nature is a horizon constituted by these principles. In first Critique, nature is domain of objects of finite cognition as far as their form is concerned, and constituted by transcendental principles of understanding. The constitution of form of object, not of its matter, is possible because of finitude of man's cognition. In second Critique, nature is domain of objects of reason, i.e. free wills, and constituted by moral law. Finality of this nature is mark of finitude of man's action. In third Critique, nature is a priori horizon opened by transcendental principle of reflective judging. It is a field where man reflects upon objects of cognition as far as their diversity and contingency is concerned, and this is another aspect of the finitude of man's cognition. Thus analysis of concept of nature through three Critiques is analysis of man's finitude. In its totality, this analysis shows what it means to be a man, i.e. a finite free being in sensible world. This is how Kant's analysis of concept of nature through three Critiques is a part of his effort to answer the one question which he says to be the main question of critical philosophy, i.e. that of what man is. And as it is clear, we can understand this answer and so the critical philosophy only if we consider all three Critiques.In critical philosophy, nature is sum of objects of the activity of judging. Because this activity is autonomous, i.e. according to transcendental principles, nature is a horizon constituted by these principles. In first Critique, nature is domain of objects of finite cognition as far as their form is concerned, and constituted by transcendental principles of understanding. The constitution of form of object, not of its matter, is possible because of finitude of man's cognition. In second Critique, nature is domain of objects of reason, i.e. free wills, and constituted by moral law. Finality of this nature is mark of finitude of man's action. In third Critique, nature is a priori horizon opened by transcendental principle of reflective judging. It is a field where man reflects upon objects of cognition as far as their diversity and contingency is concerned, and this is another aspect of the finitude of man's cognition. Thus analysis of concept of nature through three Critiques is analysis of man's finitude. In its totality, this analysis shows what it means to be a man, i.e. a finite free being in sensible world. This is how Kant's analysis of concept of nature through three Critiques is a part of his effort to answer the one question which he says to be the main question of critical philosophy, i.e. that of what man is. And as it is clear, we can understand this answer and so the critical philosophy only if we consider all three Critiques.https://philosophy.tabrizu.ac.ir/article_10994_1480f9ee09773ac828fb33e9a98e84e2.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Gradational Trinities in Islamic acknowledgeGradational Trinities in Islamic acknowledge3874111059810.22034/jpiut.2020.37782.2491FAAliBabaeiAssistant Prof. Mohaghegh Ardebili University, Iran. ArdebilJournal Article20200107There are many trinities in Islamic philosophical, mystical, and religious sources on various topics; these trinities can be divided into three general categories, including: "God's Affairs", " Universe" and "human faculties". <br />The most important trinities of God's Affairs are the trinity of "Essences, Attributes and Acts" which is the basis of all mystical teachings and trinities that have been raised in Islamic mysticism. In the case of the universe, the three degrees of "kingdom (Molk), Dominion (Malakoot) and Archangelic world (Jabaroot)" can be noted. These three mystical interpretations are, respectively, in the philosophical term "matter, imagine and intellect," and in the religious interpretation "material world, inter-world and ultimate world." According to the hierarchy of the universe, a very important three-fold hierarchy of time, namely, "Time (Zaman), Aeon (Dahr), eternity (Sarmad)," is raised; but in the case of human faculties, the hierarchy of "senses, imagination, and intellect" is the most central trinities. And so in the sub-themes, there are other important trinities, based on the main points mentioned above. Now, the central question in this article is why the emphasis here is on the 'trinities'? And what relation can the trinity hierarchy have to a degree less or more? Is there a logical connection to the hierarchy mentioned in this article? Or can we put any of the trinities beside the hierarchy? The answer to all of these questions lies in the principle of Gradation (Tashkik) in Islamic philosophy; therefore, each branch of the above-mentioned trinities is three degrees of the same truth and has a long relationship with each other's; and in fact they all are one thing with several degrees. The end result of these discussions is the possibility of achieving unity in plurality. There are many trinities in Islamic philosophical, mystical, and religious sources on various topics; these trinities can be divided into three general categories, including: "God's Affairs", " Universe" and "human faculties". <br />The most important trinities of God's Affairs are the trinity of "Essences, Attributes and Acts" which is the basis of all mystical teachings and trinities that have been raised in Islamic mysticism. In the case of the universe, the three degrees of "kingdom (Molk), Dominion (Malakoot) and Archangelic world (Jabaroot)" can be noted. These three mystical interpretations are, respectively, in the philosophical term "matter, imagine and intellect," and in the religious interpretation "material world, inter-world and ultimate world." According to the hierarchy of the universe, a very important three-fold hierarchy of time, namely, "Time (Zaman), Aeon (Dahr), eternity (Sarmad)," is raised; but in the case of human faculties, the hierarchy of "senses, imagination, and intellect" is the most central trinities. And so in the sub-themes, there are other important trinities, based on the main points mentioned above. Now, the central question in this article is why the emphasis here is on the 'trinities'? And what relation can the trinity hierarchy have to a degree less or more? Is there a logical connection to the hierarchy mentioned in this article? Or can we put any of the trinities beside the hierarchy? The answer to all of these questions lies in the principle of Gradation (Tashkik) in Islamic philosophy; therefore, each branch of the above-mentioned trinities is three degrees of the same truth and has a long relationship with each other's; and in fact they all are one thing with several degrees. The end result of these discussions is the possibility of achieving unity in plurality. https://philosophy.tabrizu.ac.ir/article_10598_2ff9b33f704ee699369a5ff8ac39b131.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Hamartia and the Problem of Justice in the Sophocles’ TrilogyHamartia and the Problem of Justice in the Sophocles’ Trilogy4124351039310.22034/jpiut.2020.35801.2410FANavidHokmabadiPhd. Candidatet of Philosophy of Art, Bu Ali Sina University, Iran, HamadanAliSalmaniAssistant Prof. Bu Ali Sina University, Iran, HamadanJournal Article20190924In Greek tragedies, we face a form of cosmic justice and fate that strikes us as strange. Oedipus punishes himself for his unintentional sin. Antigone is paying for her family deeds, Prometheus is punished through his benevolence, and Ajax becomes the puppet of the gods. In all of the mentioned tragedies, and generally in all Greek tragedies, we face a kind of fateful justice, which seems unjust in the standard perspective of modern man. Reading these classic tragedies, we encounter the following question: What did the Greek mind think of righteousness and justice? And In general, what kind of legal system does Greek tragedy promote, which is strange to us? This paper tries to answer the above questions by exploring the concept of justice in the three areas of naturalism, metaphysics, and politics of Presocratic thinkers. In order to achieve this, we place the main focus of this research on the tragedies of Sophocles’ trilogy; Oedipus the Prince, Oedipus in Colonus, and Antigone. These three tragedies, which illustrate the sinister fate of the Labdacides progeny, respectively, are good examples of examining the notion of justice in Greek thought, and refer effectively to various aspects that the concept of justice brought to the mind of the Greeks. These aspects are peculiar to the Greek mind and can be understood only in the sphere of philosophical thought of classical Greek timeIn Greek tragedies, we face a form of cosmic justice and fate that strikes us as strange. Oedipus punishes himself for his unintentional sin. Antigone is paying for her family deeds, Prometheus is punished through his benevolence, and Ajax becomes the puppet of the gods. In all of the mentioned tragedies, and generally in all Greek tragedies, we face a kind of fateful justice, which seems unjust in the standard perspective of modern man. Reading these classic tragedies, we encounter the following question: What did the Greek mind think of righteousness and justice? And In general, what kind of legal system does Greek tragedy promote, which is strange to us? This paper tries to answer the above questions by exploring the concept of justice in the three areas of naturalism, metaphysics, and politics of Presocratic thinkers. In order to achieve this, we place the main focus of this research on the tragedies of Sophocles’ trilogy; Oedipus the Prince, Oedipus in Colonus, and Antigone. These three tragedies, which illustrate the sinister fate of the Labdacides progeny, respectively, are good examples of examining the notion of justice in Greek thought, and refer effectively to various aspects that the concept of justice brought to the mind of the Greeks. These aspects are peculiar to the Greek mind and can be understood only in the sphere of philosophical thought of classical Greek timehttps://philosophy.tabrizu.ac.ir/article_10393_c763511a4670470632f7eeed4e2e7a69.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Compatibility of Autonomy with Religious AuthorityCompatibility of Autonomy with Religious Authority437458856110.22034/jpiut.2019.29566.2121FAMajidDehqanPhD candidate, of philosophy, Institute for Humanities and Cultural Studies, Tehran, IranMohammadSaeedimehrProfessor of Philosophy, Tarbiat Modarres University, Tehran, Iran.Journal Article20180927Autonomy is a rational virtue that assumes that an individual is independent of the other, with the ability to choose and decide in areas such as ethics, politics, and knowledge. The autonomous person with this definition resists religious authority. For this reason, autonomy always prevents the acceptance of religious teachings without independent evidence. The relationship between religious belief and rationality has made a hard choice for modern religious people. Modern humans have to relinquish rationality and believe in religious authority, or limit their religious beliefs to a small proposition for which it has evidence. Philosophers such as Zagzebski, Coady, and Robert & Wood are attempting to reinterpret the concept of autonomy that does not conflict with the acceptance of epistemological authority, including religious authority. In this article, after reviewing the definition of autonomy and its history, the relation between this concept and concepts such as independence and authority is discussed. Then, by providing a consistent interpretation of this concept, it analyzes the relationship between this new concept and religious authority.Autonomy is a rational virtue that assumes that an individual is independent of the other, with the ability to choose and decide in areas such as ethics, politics, and knowledge. The autonomous person with this definition resists religious authority. For this reason, autonomy always prevents the acceptance of religious teachings without independent evidence. The relationship between religious belief and rationality has made a hard choice for modern religious people. Modern humans have to relinquish rationality and believe in religious authority, or limit their religious beliefs to a small proposition for which it has evidence. Philosophers such as Zagzebski, Coady, and Robert & Wood are attempting to reinterpret the concept of autonomy that does not conflict with the acceptance of epistemological authority, including religious authority. In this article, after reviewing the definition of autonomy and its history, the relation between this concept and concepts such as independence and authority is discussed. Then, by providing a consistent interpretation of this concept, it analyzes the relationship between this new concept and religious authority.https://philosophy.tabrizu.ac.ir/article_8561_7721108408e3695106277abea91bc56a.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722Conditional Approach in Sinowic Logic with Verbal ApproachConditional Approach in Sinowic Logic with Verbal Approach459477978810.22034/jpiut.2020.35282.2385FARezaRasouli SharabianiAssistant Prof. Payam-e Noor University, Iran, Tehran.EbrahimAmraniM.A. in Philosophy, Payam-e Noor University, Iran.Journal Article20190903Reflecting on Aristotle's logic and analyzing its metaphysical foundations shows the close connection between logic and metaphysics in his thought. However, by paying close attention to the differences between this logic and Ibn al-Sina's logic, we see that the metaphysical and logical relationship with Ibn Sina has diminished, and as a result, the formal tendency in this logic has become more prominent.Reflecting on Aristotle's logic and analyzing its metaphysical foundations shows the close connection between logic and metaphysics in his thought. However, by paying close attention to the differences between this logic and Ibn al-Sina's logic, we see that the metaphysical and logical relationship with Ibn Sina has diminished, and as a result, the formal tendency in this logic has become more prominent.https://philosophy.tabrizu.ac.ir/article_9788_59073bc9f3c94a9d346cf1485ab1f994.pdfUniversity of TabrizJournal of Philosophical Investigations2251-7960143120200722The Hypothesis of Theism and the Principle of SimplicityThe Hypothesis of Theism and the Principle of Simplicity479500968910.22034/jpiut.2019.36327.2436FAFarid Al-DinSebtPhD Candidate, Institute for Humanities and Cultural Studies(ihcs), Iran. Tehran.SaeidehKowkabAssiatant Prof. University of Tehran, Iran, Tehran.Journal Article20191025This paper is a reflection on Richard Swinburne's view on the hypothesis of theism, a view that claims to be the most probable explanation of the universe and tries to prove this claim by appealing to the principle of simplicity; The principle which states that the simpler hypothesis will be more probable to be true. Hence, he argues that since the subject of the hypothesis is a single and infinite God, and the notion of infinity is simpler than the notion of finite and also the hypothesis which contains fewer components will be simpler, therefore, this hypothesis will be simpler than any explanatory hypothesis (personal and scientific). Because the subjects of the other rival hypotheses are either finite or contain more than one component, then this hypothesis (the hypothesis of theism) can be regarded as the most probable explanation of the universe. In the following, we will try to demonstrate that if we take this claim epistemologically, the hypothesis of theism will be considered as the most complicated hypothesis. But the infinite can be considered simpler than the finite only ontologically.This paper is a reflection on Richard Swinburne's view on the hypothesis of theism, a view that claims to be the most probable explanation of the universe and tries to prove this claim by appealing to the principle of simplicity; The principle which states that the simpler hypothesis will be more probable to be true. Hence, he argues that since the subject of the hypothesis is a single and infinite God, and the notion of infinity is simpler than the notion of finite and also the hypothesis which contains fewer components will be simpler, therefore, this hypothesis will be simpler than any explanatory hypothesis (personal and scientific). Because the subjects of the other rival hypotheses are either finite or contain more than one component, then this hypothesis (the hypothesis of theism) can be regarded as the most probable explanation of the universe. In the following, we will try to demonstrate that if we take this claim epistemologically, the hypothesis of theism will be considered as the most complicated hypothesis. But the infinite can be considered simpler than the finite only ontologically.https://philosophy.tabrizu.ac.ir/article_9689_e59b6158ef7056ccf44b76541c869ddc.pdf