University of TabrizJournal of Philosophical Investigations2251-796071320140220Author as a Text’s Guest not as a Text’s Ghost
(According to the Barthes's Approach)Author as a Text’s Guest not as a Text’s Ghost
(According to the Barthes's Approach)117974FAMarziyehPiravi VanakAzamHakimJournal Article20121204Roland Barthes in 1968 in an essay – that is considered as a famous and well known text now a day –announced the death of the author. Candor of this fearless theory causes some analysts to interpret the statement as a down with author. After creation of his text if the author will dead forever or he will be back to his text in the form of a new character in reincarnation way? It seems that Barthes has organized a bilateral connection between notions of the author and the addressee. It means that after creation a text the author could return to his text as an addressee, and also, the addressee, by reading the text could create a new text in the role of author. The image of the author attends continuously as a signifier aspect in the interpretation of a text. This kind of textual attendance do not consider as the text’s resource. In this essay I try to clarify the researching structures in extensive fields of art and literature by means of explanation and description of Barthes's theories. I also attempted to response the mentioned questions and finding the real position of the author.Roland Barthes in 1968 in an essay – that is considered as a famous and well known text now a day –announced the death of the author. Candor of this fearless theory causes some analysts to interpret the statement as a down with author. After creation of his text if the author will dead forever or he will be back to his text in the form of a new character in reincarnation way? It seems that Barthes has organized a bilateral connection between notions of the author and the addressee. It means that after creation a text the author could return to his text as an addressee, and also, the addressee, by reading the text could create a new text in the role of author. The image of the author attends continuously as a signifier aspect in the interpretation of a text. This kind of textual attendance do not consider as the text’s resource. In this essay I try to clarify the researching structures in extensive fields of art and literature by means of explanation and description of Barthes's theories. I also attempted to response the mentioned questions and finding the real position of the author.University of TabrizJournal of Philosophical Investigations2251-796071320140220Ibn Arabi and Molla Sadra;
On Knowledge and its Role in Human PerfectionIbn Arabi and Molla Sadra;
On Knowledge and its Role in Human Perfection1946975FAMortezaShajariZahraGozaliJournal Article20110721Knowledge (perfect and absolute knowledge), according to Ibn Arabi and Mulla Sadra, in term of its obvious concept and its hidden existence or truth is an existential truth. There is nothing as obvious as the concept of knowledge through which the knowledge itself can be explained. But, on the other hand, the truth of knowledge, like the truth of existence, is absolutely hidden. The reality of knowledge, based on the pantheism, is the "hierophany". In fact, knowledge, as characteristic of God is the same as his nature or essence and since his existence is the one and only and does not have any partner, knowledge is one as well and will not have any denotation but the existence of God(hierophany). The ‘extinction of the self in God’ (<em>Fanna Fi'llah</em>) and the can be known as another interpretation of real knowledge. Because of the fact that the human perfection is nothing but his knowledge of himself, and this, in itself, happens when one could be the perfect illustration of hierophany. In fact, the realization of the ‘eternal life in union with God’ (<em>Baqa Bi’llah</em>) involved in the ‘extinction of the self in God’ (<em>Fanna Fi'llah</em>), and in case that it happens the real knowledge and the ultimate perfection will be equal, the different concepts in a union reality. Therefore, Ibn Arabi's goal of the Spiritual Journey and the purpose of Mulla Sadra from the Intellectual Journey is the realization of the real knowledge, or as Ibn Arabi says; it is the “realization of pantheism”.Knowledge (perfect and absolute knowledge), according to Ibn Arabi and Mulla Sadra, in term of its obvious concept and its hidden existence or truth is an existential truth. There is nothing as obvious as the concept of knowledge through which the knowledge itself can be explained. But, on the other hand, the truth of knowledge, like the truth of existence, is absolutely hidden. The reality of knowledge, based on the pantheism, is the "hierophany". In fact, knowledge, as characteristic of God is the same as his nature or essence and since his existence is the one and only and does not have any partner, knowledge is one as well and will not have any denotation but the existence of God(hierophany). The ‘extinction of the self in God’ (<em>Fanna Fi'llah</em>) and the can be known as another interpretation of real knowledge. Because of the fact that the human perfection is nothing but his knowledge of himself, and this, in itself, happens when one could be the perfect illustration of hierophany. In fact, the realization of the ‘eternal life in union with God’ (<em>Baqa Bi’llah</em>) involved in the ‘extinction of the self in God’ (<em>Fanna Fi'llah</em>), and in case that it happens the real knowledge and the ultimate perfection will be equal, the different concepts in a union reality. Therefore, Ibn Arabi's goal of the Spiritual Journey and the purpose of Mulla Sadra from the Intellectual Journey is the realization of the real knowledge, or as Ibn Arabi says; it is the “realization of pantheism”.University of TabrizJournal of Philosophical Investigations2251-796071320140220Evil Demon Hypothesis and Its Position in
Descartes' System of ThoughtEvil Demon Hypothesis and Its Position in
Descartes' System of Thought4767976FAMustafaShahraeiniAssistant Professor of Philosophy Department, University of TabrizAzizehZirak BarugiJournal Article20121118In the First Meditation, Descartes declares some doubts about everything that can be called into doubt. And in the other five meditations, he, by removing all of these doubts, tries to show, in spite of excessive doubts, that it is possible to reach certain knowledge. In other words, Descartes here decides to overcome completely doubt by doubt itself. The main question, to which the authors of this article are going to reply, is that whether or not, this decision has been carried out in the remainder of <em>Meditations. </em>A chain of doubts has been put forward in First Meditation of which the last is evil demon hypothesis. The writers believe that this last and actually the most hyperbolical doubt has not been removed nowhere by Descartes, either in <em>Meditations </em>or in his<em> Replies </em>to<em> Objections</em>, or in other writings. Although it is through this doubt that the project of calling everything (even the external world) into doubt can be worked out, it seems, after First Meditation, that the position and role of evil demon hypothesis has been forgotten or wittingly neglected, in Descartes' philosophy.In the First Meditation, Descartes declares some doubts about everything that can be called into doubt. And in the other five meditations, he, by removing all of these doubts, tries to show, in spite of excessive doubts, that it is possible to reach certain knowledge. In other words, Descartes here decides to overcome completely doubt by doubt itself. The main question, to which the authors of this article are going to reply, is that whether or not, this decision has been carried out in the remainder of <em>Meditations. </em>A chain of doubts has been put forward in First Meditation of which the last is evil demon hypothesis. The writers believe that this last and actually the most hyperbolical doubt has not been removed nowhere by Descartes, either in <em>Meditations </em>or in his<em> Replies </em>to<em> Objections</em>, or in other writings. Although it is through this doubt that the project of calling everything (even the external world) into doubt can be worked out, it seems, after First Meditation, that the position and role of evil demon hypothesis has been forgotten or wittingly neglected, in Descartes' philosophy.University of TabrizJournal of Philosophical Investigations2251-796071320131023Nature of Number in Analytical Philosophy of FregeNature of Number in Analytical Philosophy of Frege6910114752FAAbdolrezaSafariAssistant Professor, Payam Noor UniversityJournal Article20131121Frege"s viewpoint about nature of naumber on the basis of"what is a number ascribed to? is cosider in this paper.The epistemological approach,specially abstractionism,was refuse by him.Because, this view wholly doesn't concern to qualifications of being number.But in accordance frege,for explenation of number introduces two factors:concept & equinumerosity.The basis of the first is principle context, and the other is Hume principle.The most important achievement of this paper is explanation of concept of number in accordance to those principles. ..* *** ** ** *** **** *** *** **** *** *** ** ** *** *** ***** **** *** * ** ** *** ***Frege"s viewpoint about nature of naumber on the basis of"what is a number ascribed to? is cosider in this paper.The epistemological approach,specially abstractionism,was refuse by him.Because, this view wholly doesn't concern to qualifications of being number.But in accordance frege,for explenation of number introduces two factors:concept & equinumerosity.The basis of the first is principle context, and the other is Hume principle.The most important achievement of this paper is explanation of concept of number in accordance to those principles. ..* *** ** ** *** **** *** *** **** *** *** ** ** *** *** ***** **** *** * ** ** *** ***University of TabrizJournal of Philosophical Investigations2251-796071320140220An Analytical and Critical View of Reid’s Ethical IntuitionismAn Analytical and Critical View of Reid’s Ethical Intuitionism103120978FAAli AkbarAbdolabadiJournal Article20121231In this paper, I have tried to present, by a descriptive – analytic method, an analytical description of, the eighteenth century Scottish philosopher, Thomas Reid's ethical theory - which is known as "Common-Sense Intuitionism" – on the way of perceiving and acknowledging the moral values and norms, and through this analytical description, answering these two questions: "How far does the scope of Reid's ethical intuitionism contain?" and "What is Reid's explanation of the origin of moral error?" With reference to the above-mentioned analytical description, and by clarifying some of the pros and cons of Reid's ethical theory, I have tried to show, first, "Whether Reid's ethical theory is a justified, defensible and acceptable theory in justifying the validity of ethical knowledge?" And then, “Whether Reid's explanation of the origin of men's moral error is a sufficient explanation?"In this paper, I have tried to present, by a descriptive – analytic method, an analytical description of, the eighteenth century Scottish philosopher, Thomas Reid's ethical theory - which is known as "Common-Sense Intuitionism" – on the way of perceiving and acknowledging the moral values and norms, and through this analytical description, answering these two questions: "How far does the scope of Reid's ethical intuitionism contain?" and "What is Reid's explanation of the origin of moral error?" With reference to the above-mentioned analytical description, and by clarifying some of the pros and cons of Reid's ethical theory, I have tried to show, first, "Whether Reid's ethical theory is a justified, defensible and acceptable theory in justifying the validity of ethical knowledge?" And then, “Whether Reid's explanation of the origin of men's moral error is a sufficient explanation?"University of TabrizJournal of Philosophical Investigations2251-796071320131023Anthropology of PelagiusAnthropology of Pelagius12114514727FAGhorbanElmiAssociate Professor of Philosophy Department, University of Tehran, Tehran, Iran.0000-0003-4422-4375Journal Article20131119The main polemic issues between Pelagius and Augustine, the influential thinker of the Christian Church, was the essential nature of man, the nature of sin, original sin and its consequences, the will of man and the way of salvation. This study shows that Pelagius' teachings about human, although was condemned as heretical, during the councils, in view of modern scholars, are the most important part of the Christian tradition. Pelagius believes that human is good and free by nature and his nature is not spoiled by a secret weakness. Idea of inherited sin is unthinkable and blasphemous. The excellencies of man are his reason and free will. Adam sinned through free will. So do his descendants. Only spiritual death is. However, this is not inherited but acquired by each man through his own actual sins. Divine grace is threefold. It manifests itself (a) in man's natural constitution by virtue of which eveyone have been perfect men, (b) in the law of God by which, to aid man's reason darkened by sin, he reveals what man ought to do, and (c) in the grace of Christ which is essentially enlightenment and teaching working through Christ's example through the assurance of forgiveness and the doctrines of the church. All three types of “grace” have the potential to usher men into the Kingdom of God. Since God wills all men to be saved, lack of salvation must arise from a negative movement of the human will.The main polemic issues between Pelagius and Augustine, the influential thinker of the Christian Church, was the essential nature of man, the nature of sin, original sin and its consequences, the will of man and the way of salvation. This study shows that Pelagius' teachings about human, although was condemned as heretical, during the councils, in view of modern scholars, are the most important part of the Christian tradition. Pelagius believes that human is good and free by nature and his nature is not spoiled by a secret weakness. Idea of inherited sin is unthinkable and blasphemous. The excellencies of man are his reason and free will. Adam sinned through free will. So do his descendants. Only spiritual death is. However, this is not inherited but acquired by each man through his own actual sins. Divine grace is threefold. It manifests itself (a) in man's natural constitution by virtue of which eveyone have been perfect men, (b) in the law of God by which, to aid man's reason darkened by sin, he reveals what man ought to do, and (c) in the grace of Christ which is essentially enlightenment and teaching working through Christ's example through the assurance of forgiveness and the doctrines of the church. All three types of “grace” have the potential to usher men into the Kingdom of God. Since God wills all men to be saved, lack of salvation must arise from a negative movement of the human will.University of TabrizJournal of Philosophical Investigations2251-796071320131023The Ethics of Husserl''''s PhenomenologyThe Ethics of Husserl''''s Phenomenology14717114768FAHassanFatzadehAssistant Professor of Philosophy Department, University of Zanjan0000-0002-1755-8567Journal Article20131216Because of beginning from the world of ego''s consciousness and emphasizing on staying in it, Husserl is accused to ignoring the absolute alterity of the "other" and reducing it to presence of consciousness. By reducing the "other" he lose the Ethics and so embeds the violence in phenomenological discourse. Here at first we''d introduce this critique, and then we''d try to defend him against this critique. Husserl at beginning introduces phenomenology so that it is disposed to this critique, but at his late works he emphasizes that we must extricate it from empirical dimension and develop it in eidetic manner. By embedding phenomenology in its eidetic realm we could reply to these critiques.Because of beginning from the world of ego''s consciousness and emphasizing on staying in it, Husserl is accused to ignoring the absolute alterity of the "other" and reducing it to presence of consciousness. By reducing the "other" he lose the Ethics and so embeds the violence in phenomenological discourse. Here at first we''d introduce this critique, and then we''d try to defend him against this critique. Husserl at beginning introduces phenomenology so that it is disposed to this critique, but at his late works he emphasizes that we must extricate it from empirical dimension and develop it in eidetic manner. By embedding phenomenology in its eidetic realm we could reply to these critiques.University of TabrizJournal of Philosophical Investigations2251-796071320140220Based on Transcendental Idealism Reflecting on the Rejection of Kant's Transcendental MetaphysicsBased on Transcendental Idealism Reflecting on the Rejection of Kant's Transcendental Metaphysics173192981FAAli AsgharMorovatMohammad AliEjeieJournal Article20140308A priori concepts, according to Kant, are used just for the objective or the experienced phenomenon, and applying them for the others (non-empirical or as Kant calls it the “noumena”, the “things-in-themselves,” or (elsewhere) the “transcendental objects”) are not valid. Unlike Kant, in Newtonian physics, they can be used both for experienced and non- experienced phenomenon. Comparing with what was developed by Nicolas Copernicus in Cosmology in the 16th century, Kant calls his viewpoint as a “Copernican Revolution” that happened in the philosophy. In the framework of Critical philosophy, Kant tries to explain and defend from his epistemological revolution. Here, firstly, I will argue that, Kant's premises of judgment (assuming their correctness) do not entail the transcendental Idealism, and secondly, Kant's Copernican revolution is not a perspective in the frame of critical philosophy but it is a kind of transcendental metaphysics.A priori concepts, according to Kant, are used just for the objective or the experienced phenomenon, and applying them for the others (non-empirical or as Kant calls it the “noumena”, the “things-in-themselves,” or (elsewhere) the “transcendental objects”) are not valid. Unlike Kant, in Newtonian physics, they can be used both for experienced and non- experienced phenomenon. Comparing with what was developed by Nicolas Copernicus in Cosmology in the 16th century, Kant calls his viewpoint as a “Copernican Revolution” that happened in the philosophy. In the framework of Critical philosophy, Kant tries to explain and defend from his epistemological revolution. Here, firstly, I will argue that, Kant's premises of judgment (assuming their correctness) do not entail the transcendental Idealism, and secondly, Kant's Copernican revolution is not a perspective in the frame of critical philosophy but it is a kind of transcendental metaphysics.University of TabrizJournal of Philosophical Investigations2251-796071320131023The Concept of "Non Being" in Heidegger's Thought and Chinese PhilosophyThe Concept of "Non Being" in Heidegger's Thought and Chinese Philosophy19321414728FAAliasgharMoslehProfessor of Philosophy Department, Allameh Tabatabaei University, Tehran, Iran.0000-0002-8481-9499MortezaGoodarziProfessor of Philosophy Department, Allameh Tabatabaei University, Tehran, Iran.Journal Article20131119The analysis of the issue of "Non Being" in the philosophy of Heidegger particularly in his later works, and the position he considers for "Non Being" in achieving the reality of Being and discloseness, is of great importance in the history of western philosophy. Heidegger puts forward this issue in a variety of places, including the explanation of Dasein and Existence (Existenz) and in leading to ontological relations in an affirmative not negative way. He demonstrates Dasein in a course toward "Non Being" and in the state of anxiety (Angst). From the other hand, it seems that the concept of "Non Being" in Chinese schools of philosophy is considered to be among original and leading concepts. In Chinese thinking, intertwining of Being (Yu) and Non Being (Wu) is deemed to be an effective factor for understanding the unity and coherence among forces and phenomena, activities and passivity and giving meaning to the actions among beings (Seinde) which is recognizable with an ontological view. The main issue in this inquiry, is clarifying the characteristic of Non Being and its function in the interaction of "Being" and "Non Being". It has also been tried to make a comparison between the non-nihilistic and non-negative concept of "Non eing" in Chinese philosophy particularly Daoism and Zen Buddhism and Heidegger's thought, and while studying such concepts like "Reality and Openness", "Way" and "Releasement from thinking", the approach toward "Being" would be probed.The analysis of the issue of "Non Being" in the philosophy of Heidegger particularly in his later works, and the position he considers for "Non Being" in achieving the reality of Being and discloseness, is of great importance in the history of western philosophy. Heidegger puts forward this issue in a variety of places, including the explanation of Dasein and Existence (Existenz) and in leading to ontological relations in an affirmative not negative way. He demonstrates Dasein in a course toward "Non Being" and in the state of anxiety (Angst). From the other hand, it seems that the concept of "Non Being" in Chinese schools of philosophy is considered to be among original and leading concepts. In Chinese thinking, intertwining of Being (Yu) and Non Being (Wu) is deemed to be an effective factor for understanding the unity and coherence among forces and phenomena, activities and passivity and giving meaning to the actions among beings (Seinde) which is recognizable with an ontological view. The main issue in this inquiry, is clarifying the characteristic of Non Being and its function in the interaction of "Being" and "Non Being". It has also been tried to make a comparison between the non-nihilistic and non-negative concept of "Non eing" in Chinese philosophy particularly Daoism and Zen Buddhism and Heidegger's thought, and while studying such concepts like "Reality and Openness", "Way" and "Releasement from thinking", the approach toward "Being" would be probed.