Philosophy

The Moral Function of Art in the Culture Industry Fight

Alireza Aram; Bahare Geravandi

Volume 20, Issue 2 , January 2023, , Pages 1-15

Abstract

  The ideologues of the Enlightenment Dialectical, using the term Culture Industry, have presented it as a comprehensive description of mass and common deception in the capitalist system; ...  Read More The ideologues of the Enlightenment Dialectical, using the term Culture Industry, have presented it as a comprehensive description of mass and common deception in the capitalist system; An all-encompassing industry with an amalgam of imprisonment, incitement and deviation of public opinion in a seemingly rational and free society. The Culture Industry integrates all these intellectual and practical anxieties and disturbances in its commercial glamor, and by refining its product - which is a reflection of the directional, deceptive and antielitist propositions of the capitalism - it captures the mentality of society and popular culture. By following the path of cure through the two channels of art and ethics, a plan is inferred that can raise hopes of curbing the waves of the cultural industry, or safety against its pervasive dominance. Analyzing this path from the perspective of the founders of the Frankfurt School, the present article first describes the ideal relationship between art and ethics with the prospect of a successful exit from the fence of the cultural industry. But, and after a critical consideration of the moral-artistic consequences in question, the path drawn in Adorno's and Horkheimer's long reflections as a way out of the cultural industry seems to have failed in practice and even in an unexpected direction. It is self-defeating or contradictory, because: a) to resort to negative ethics and conceptual art will be disconnected from public culture. B) The fruit of this seclusion is limited to agora movements. C) This safe living world, as an integral part of the cultural industry, is still indebted to capitalist relations. This result, which is far from the demands of these philosophers, is the forced result of the relations governing the modern industrial society, which can bring its enemy to the inevitable trading market. In this process, the supply of cultural products is also recognized as part of the consumable distribution network. Works whose claim is to strengthen those with negative morality and (anti) aesthetic uniqueness are also entered in this market. If the preparation of these elitist products does not require exorbitant material costs and does not fall into the box office trap and culture market with an eye on the return of investment, it is at least prone to be imitated and even promoted by the owners of capital marketing. Because the speed of reproduction is a solidifying element for the consolidation of the culture industry. In this way and as a paradoxical situation, just as the inventor or user of environmentally polluting products promotes the use of bicycles to reduce pollution, the agents of the commodification of culture also offer outstanding products of modern art as an alternative to popular art and culture; to benefit from both products.

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Generalizing the Descriptive Definition (Rasm) and Resolving the Complicated Formulae Objection Refuting the Mental Existence

Mahdi Assadi

Volume 20, Issue 1 , July 2022, , Pages 1-17

Abstract

  We know that Muslim philosophers regard the acquired knowledge (al–‘ilm al–ḥuṣūlī) as some kind of mental existence and response to the various objections refuting ...  Read More We know that Muslim philosophers regard the acquired knowledge (al–‘ilm al–ḥuṣūlī) as some kind of mental existence and response to the various objections refuting the mental existence. But some objections to the mental existence proposed by the western philosophers, such as Hussell’s complicated mathematical formulae objection, are still unknown to Muslim philosophers and therefore have not received any response yet. Hussell’s objection says that no man can imagine such possibilities as polygons with several billion sides. So, they cannot be in our minds. We will try to find a resolution to the complicated mathematical formulae objection mostly based on the principles of Muslim Philosophy – in particular of Ibn Sīnā’s philosophy: sometimes we will reconstruct and generalize Ibn Sīnā’s descriptive definition (rasm definition) resolution and sometimes too we ourselves will add some new points and counter-arguments. Such is the counter-argument: such an objection also makes problematic the opposite views – i.e.  intuition of the platonic forms and intuition of the numbers in the enumerated in the very physical world. Reconstructing and generalizing the descriptive definition resolution too, shortly speaking, is: instead of imagining the complicated essences, we here offer relatively simple descriptive definition and imagine this definition. Finally, we will response to the objections of the descriptive definition resolution.

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Formulation of Ethics and Family Education in the Philosophy of Mencius

ali aqajani

Volume 21, Issue 1 , September 2023, , Pages 1-23

Abstract

  Based on the theoretical framework of the paradigm, in response to the question of what are the foundations and approaches of ethics and family education in the philosophy of ancient ...  Read More Based on the theoretical framework of the paradigm, in response to the question of what are the foundations and approaches of ethics and family education in the philosophy of ancient China and Mencius in particular, it proposes the hypothesis that Mencius in the Confucian intellectual system, but with the innovation of the paradigm (model) and in the light of it, he has had a more spiritual approach in the analysis of ethics and upbringing, moral rules, the network of the moral system and the virtues of the family system. He has a stronger and more transparent metaphysical approach and a great emphasis on human goodness, which is very frequent and effective in educational and moral issues. From his point of view, the relationship between husband and wife is the beginning of all human relationships and has a major contribution to the peace of society. According to Mencius, harmony between husband and wife, kind treatment of children, division of labor and continuation of service to parents after death are important aspects of family. The behavior of the government in such a way that people can easily form a family; The relationship between kindness to the child and his conscientiousness and order in the country; Determining domestic affairs by the wife and business affairs by the husband; strict father and kind mother; not publicizing parents' mistakes; and graded love and affection with family priority; The findings of the research. Mencius is an ethical philosopher who thinks within the Confucian tradition; But in ontology, it has a more and more transparent metaphysical approach; Therefore, he clearly ties ethics and education and its foundations, especially in the family, with the sky and makes it relatively spiritual, then links it with the field of politics. According to Mencius, nature is the source of ethics and all ethics are intertwined in nature. In anthropology, he places great emphasis on human goodness and believes that the sense of distinguishing between right and wrong is common to all human beings. According to his point of view, the goodness of nature is internal and is not imposed from outside, and it arises from the active and spontaneous power of nature, and the neglect of goodness is due to forgetfulness and lack of thinking. According to Mencius, the four virtues of piety, wisdom, knowledge, and benevolence are among the virtues that family upbringing and ethics play an essential role in creating and nurturing. In philosophy, Mencius believes in the continuity of the individual, family and government and sees a linear relationship between them. He believes that the root of the country is in the family and the root of the family is in the individual. Layered or dubious love and affection, which has different degrees and ranks, and love for family, relatives, and relatives is at the center of it, is the focal point that passionately motivated him to criticize the competing views of the Confucian school and outline his theoretical foundations; An effort that is based on two foundations: 1. Negation of speculation and action for oneself or piety for its inherent goodness; and 2. The innateness and naturalness of love is stable. (results).

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Critiques, Editing, and Epistemology of Testimony

Seyyed Mohsen Eslami

Volume 21, Issue 2 , March 2024, , Pages 1-14

Abstract

  The relationship between the author and the authored text is important from various aspects. Parts of the ethics of research and writing dealing with plagiarism and ghostwriting may ...  Read More The relationship between the author and the authored text is important from various aspects. Parts of the ethics of research and writing dealing with plagiarism and ghostwriting may be seen as about this very issue. I argue that, along with this, that editing may distort the relationship between the author and the authored text and put the readers in a problematic epistemic situation. In this regard, I appeal to the debates over epistemology of testimony. There are at least two general views about trust in others’ testimony: that we need positive reasons or evidence to trust, or that it suffices if there are no negative ones against the trust. It turns out that either way, to trust critical book reviews (and similar forms of writing) we need reasons or evidence for and against to trust the author. And as long as editing may eliminate such evidence, it weakens our epistemic situation as we become unable to take an epistemically proper stance toward the author. In the end, an objection is addressed. One might say that the same worry applies to all sorts of texts, and thus editing becomes basically wrong – not only in the case of short critical writings. In response, I argue that this is not necessarily the case since such forms of writing have specific features. Meanwhile, it seems true that considerations about epistemology of testimony can lead to further questions about editing in general

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Tracing Suhrawardi's Theory of the Immateriality of Imagination in the Works of Ibn Sina

Ali Asghar Jafari Valani; Donya Asadi Fakhrnezad

Volume 21, Issue 2 , March 2024, , Pages 15-36

Abstract

  Sheikh Eshraq, by acknowledging the existence of various faculties for the soul and considering imagination as one of these faculties, he has aligned his perspective with Ibn Sina's ...  Read More Sheikh Eshraq, by acknowledging the existence of various faculties for the soul and considering imagination as one of these faculties, he has aligned his perspective with Ibn Sina's view. Ibn Sina contends that all soul faculties, except the rational faculty, are material. Therefore, according to Ibn Sina, imagination, besides having its own material nature, is also impressed in a material locus. The faculty of imagination, based on the functions of "combination and elaboration," provides the necessary forms and meanings for reason to achieve intellectual perception. On the other hand, Sheikh Eshraq rejects the concept of the imaginative faculty and imaginal forms in the sense intended by Ibn Sina, considering imaginary forms as suspended images not located in any place or space. Although these forms occasionally manifest in appearances, those appearances should not be considered the actual place or space of those forms. In other words, Suhrawardi attributes imaginative perception, like all perceptions, to the immediate knowledge of the soul. Despite adhering to Ibn Sina regarding the corporeality of imagination, Suhrawardi views imaginal forms as independent, remaining, and existing in the "Greater Imagination" (Khayal Mutaqaddim). Although he designates the imaginative faculty as material, he doesn't find compatibility between the perceiver and the perceived and believes that the soul engages in perceiving imaginal forms through examples. Therefore, it seems that while Suhrawardi aligns with Ibn Sina's perspective to some extent, he diverges in various aspects of the imagination discourse. The researcher concludes that Suhrawardi's foundational thoughts in this discussion are rooted in his critical considerations of Ibn Sina's statements. Sheikh Eshraq, albeit not in a detailed and organized manner but generally, pays attention to the simplicity of imagination as the basis for criticisms in some of his works such as "Al-Mabahith" and "Tebi'at" in "Al-Shifa

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Clarification of the Relation Between Unity and Multiplicity in Logic of Expression According to Deleuze’s Reading of Spinoza

Ashkan Ahadi; Mohammad Taghi Tabatabei

Volume 20, Issue 2 , January 2023, , Pages 17-34

Abstract

  Gilles Deleuze usually articulates his philosophical problems through the reading of other philosophers. Given this matter, he typically emphasizes a concept in a philosopher’s ...  Read More Gilles Deleuze usually articulates his philosophical problems through the reading of other philosophers. Given this matter, he typically emphasizes a concept in a philosopher’s thought which might not seem crucial at the first glance. The concept of Expression, developed by Deleuze based on his reading of Spinoza in Expressionism in Philosophy: Spinoza, is one of these concepts, which is broad and multifaceted. The present paper investigates this concept considering the relationship between unity and multiplicity. So, it is the logical aspect of the concept of expression which has been discussed here. This article attempts to show how Deleuze brings the “logic of expression” into play to reject the priority of unity over multiplicity and vice versa and establish an immanent relation between them. For this purpose, first, the distinction of three elements of this logic has been described. These elements are: “what expresses itself”, “expression”, and “what is expressed”. Then it is shown how these three elements can only be considered by each other, in such a way that none of them will have priority over the other. To do so, this correlation is explained in three different ways: Firstly, every two elements of this logic can be distinguished only in respect of the third element. Secondly, since "expression" has a genetic role in the constitution of the essence of "what expresses itself", therefore "what is expressed" can only exist in "expression". Thirdly, according to the “rule of convertibility” that Deleuze takes from Spinoza, the object and the essence of the object have a reciprocal relationship, and for this reason, all three elements of the expression are correlated. The next part of the article elucidates the relationship between the concepts of unity and multiplicity by considering this correlation. Since "expression" is the multiplicity aspect of the logic of expression and "what expresses itself" is its unity and both are connected to "what is expressed", Therefore, unity and multiplicity will be mutual concepts. This interdependence of multiplicity and unity defines the concept of “immanence” according to Deleuze. Considering this logic, the last part of the article reconstructs Deleuze's interpretation of Spinoza's concepts of absolute substance and real distinction of attributes in an analytical way, to concretely reveal an example of the critical and transformative consequences of this logic. For this purpose, by assuming the logic of expression and the immanent relation of unity and multiplicity, it is shown that the understanding of the multiplicity of attributes requires the idea of ​​an absolutely infinite substance and that the idea of ​​substance requires the multiplicity of attributes that express its essence. so that in Deleuze's reading of Spinoza, neither attributes can be conceived without absolute substance, nor absolute substance can be conceived without infinite attributes.

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A Critical Review of Peter Singer's Speciesism Argumentation on Animal Rights

Naser Jafaripoor; Alireza Aleboyeh

Volume 20, Issue 1 , July 2022, , Pages 19-35

Abstract

  One of the most important reasons for Peter Singer, Defender of animal rights, is that many human behaviors with animals are based on speciesism. He considers the rights of animals ...  Read More One of the most important reasons for Peter Singer, Defender of animal rights, is that many human behaviors with animals are based on speciesism. He considers the rights of animals and humans equally and calls the human special attention to their own kind "speciesism" and considers any use of animals as an instrumental and incorrect use . In his view, speciesism is the same as racism and just as racism is morally wrong speciesism is also wrong and. In this article article, while examining and criticizing Singer's argument, it is clear that what is condemned is the unreasonable preference of one species over another , which in comparison of human with the animal is eliminated due to the special advantages of the human species because of the specific superiority of human kind is and considering the human specific position in existence the difference between behavior in the face of  humans and animal is different from racism and as a result, purposeful and responsible human use of animals is allowed And human superiority not only does not prescribe his superior view of the animal, but must lead to greater respect for animal rights. Without claiming the anti-racist logic, not paying attention to the difference between the dignity of man and animal and not paying attention to the place of man in the universe are among the criticisms that can be leveled at singer

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The Relation between Philosophy and Cinema A Research based on Gilles Deleuze’s Cinematic Philosophy

Mehrdad Parsa Khanqah; Ali Fath Taheri

Volume 18, Issue 1 , September 2020, , Pages 21-40

Abstract

  Gilles Deleuze, the great postmodern philosopher, in his cinematic works, Cinema 1: movement-image and Cinema 2: time-image, provides a profound and unique narrative of the relation ...  Read More Gilles Deleuze, the great postmodern philosopher, in his cinematic works, Cinema 1: movement-image and Cinema 2: time-image, provides a profound and unique narrative of the relation between philosophy and cinema, which seems to go beyond the usual theory of film. It is the very idea of a connection between image and reality, or cinema and ontology of the image, which makes a huge distance between his views on the cinematic and conventional theoretical-cinematic approaches. In this paper, by depicting Deleuze’s cinematic thinking, we will show its special significance in the film critique field and even in the philosophical thought. It is not by accident that his philosophy begins with the priority of simulacrum and image in a project called ‘overturning Platonism’. We consider how Deleuze regards cinema as a form of philosophizing (and vice versa) and how they can change or expand the boundaries of each other; at the same time, we examine the powers and limitations of this approach, in terms of some sort of elitism which we can find in his books. Understanding Deleuze’s cinematic thought allows us to rethink the constantly consolidated themes of traditional philosophy and even to recognize the mutual dynamism and linkage of thought with modern phenomena such as cinema, as a special field which works with movement, time and image.

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The Analysis of the Relation between Understanding, Metaphor, Narration and Action in Ricoeur's Thought

Sayyede Akram Barakati; Yousof Shaghool; Mohammad Javad Safian

Volume 19, Issue 1 , July 2021, , Pages 21-40

Abstract

  When we encounter with literary texts, works of art and films which are full of the relations of metaphors, narratives and actions, this important question maybe asked that how is their ...  Read More When we encounter with literary texts, works of art and films which are full of the relations of metaphors, narratives and actions, this important question maybe asked that how is their relationship and how it could be related to our understanding? In the present article, we will discuss Ricoeur's ideas concerning this problem.. Our thesis is that understanding in Ricoeur's thought is metaphoric, narrative and actual in nature. The metaphoric character of understanding will be shown on the basis of the "as" structure and seeing similarities simultaneous with differences. In his idea narration and plot are, like metaphor, gathering the differences with similarities and regulating them as unity. Ricoeur believes that narrative innovation with its referral to reality could be the origin of action and indicate the relation of action to understanding. Thus metaphor, narrative and action are the intrinsic aspects of understanding which are closely and fundamentally related to each other. As, In the area of hermeneutics, he extends the concept of text and its understanding beyond just writing, analyzing this theme will inform us the importance of the way of encountering different kinds of texts.

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Personal Identity in Hume: An Epistemological Approach

Alireza Hassanpoor

Volume 19, Issue 2 , January 2022, , Pages 21-37

Abstract

  Hume’s view of spiritual substance and personal identity follows from his empiricist thesis concerning dependence of ideas on impressions, and his bundle theory of mind. Accordingly, ...  Read More Hume’s view of spiritual substance and personal identity follows from his empiricist thesis concerning dependence of ideas on impressions, and his bundle theory of mind. Accordingly, he casts doubt upon the existence of mind or soul, traditionally regarded as the substratum or the bearer of perceptions; and consequently he faces with the problem of personal identity. He draws criticism at the criterion of the continuity of consciousness and the consciousness of the past based on belief in spiritual substance as inadequate in producing the concept of personal identity. Yet, he maintains that the consciousness of the past and memory as the faculty of preserving the past perceptions facilitates the action of imagination to assume, perceive and discover the personal identity through relations of resemblance and causality. In the same vein, he claims that the personal identity is nothing more than the fiction of imagination, it is indemonstrable and has no criteria. What is significant about Hume’s approach to the problem of personal identity is that the approach is mainly epistemological rather than metaphysical. With respect to his empiricist approach and some of his assertions, this seems to be clear; however, it often remains unnoticed. This paper is an attempt to look at Hume’s view of personal identity from an epistemological viewpoint and show that he cannot be regarded as denying personal identity in the ontological terms; because according to his fundamental ideas, there are no possibilities for ontological discussion about personal identity.

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The Contrast Between the Concept of Hannah Arendt's Actor and Heideggerian Solipsistic Dasein

Elmira Arshadi Tehrani; Mohammad Shokry; Ali Moradkhani

Volume 21, Issue 1 , September 2023, , Pages 25-42

Abstract

  The twentieth-century prominent political thinker, Hannah Arendt, has gone through a very different course from his master, Martin Heidegger, in presenting her viewpoints on the correlation ...  Read More The twentieth-century prominent political thinker, Hannah Arendt, has gone through a very different course from his master, Martin Heidegger, in presenting her viewpoints on the correlation between political action (praxis) and overcoming totalitarianism. Applying a phenomenological analysis of history, she surveys the human condition from the pre-Socratic era to now in order to illuminate this correlation. As a political existentialist, Arendt presumes that the privation of true political philosophy throughout the history of Western metaphysical tradition is the consequence of trivializing the necessity of action in general and praxis in particular compared to the centrality of speculation in post-Socratic tradition, especially Platonic school. According to Arendt, pre-Socratic Polis is the ideal political community, where the uniqueness of individuals -represented through their speech and action- is celebrated while being with "the others"; however, speculation in seclusion has become far more authentic than action in public after Socrates' trial. No need to mention Heidegger’s influential impact on Arendt's critical approach to Western metaphysical tradition; however, she emphasizes the disclosure of the actors’ “who” through action and speech in the public sphere, contrary to Heidegger’s disclosure of Dasein as “Aletheia” or the revelation of the truth. To phrase it, Arendt is switching over “being” to “appearance” which is manifested in action and speech in her thought. Her emphasis on man’s presence and his interaction with the others in the plurality of the public sphere to liberate from the crisis of twentieth-century totalitarianism and alienation stands in contrast to the extravagant egoism and solipsism of Heideggerian Dasein that have been recognized and criticized by Arendt herself. The one which is albeit known as being-in-the-world according to Arendt, but it is considered as inauthentic if being presented in the plurality of Mitsein (being-with), having an “Idle Talk” with them and consequently falling into everydayness. Therefore, Dasein prefers to remain an “ideal self” in isolation and seclusion according to Arendt.Arendt maintains that Heidegger's observation of Dasein as an "ideal self" is no way dissimilar to the post-Socratic man of speculation, who is engaged in noetic thinking in his privacy, the attitude that has diminished action in favor of reflection all through the Western metaphysical tradition. Mentioning the crisis of the twentieth-century totalitarianism in Nazi Germany, Stalinist Soviet Union and the Eastern Bloc, Arendt critically assumes that ontological egoism and solipsism have eliminated politics and successively prepared the ground for the rise of the mentioned crisis, whereas totalitarianism seeks atomized and disjointed societies. Applying a descriptive- analytic methodology, the present research attempts to compare Arendt's and Heidegger's standpoints towards the above concern and elucidates Arendt's criticism of Heidegger in clearing the crisis of totalitarianism. It also adverts Arendt's solution to exhaust the mentioned crisis, "love of the world", which creates the necessary impulsion and stimulus to overcome solipsism and triggers acting in public sphere, according to Arendt.

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Relativism of Values and De Se Attitudes

Peyman Jabbari; Mohsen Javadi; Muhammad Legenhausen

Volume 20, Issue 2 , January 2023, , Pages 35-56

Abstract

  Metaethical relativism is in the first place a theory about the ontological status of moral properties and the truth and justification of ethical judgments. Since truth-ascriptions ...  Read More Metaethical relativism is in the first place a theory about the ontological status of moral properties and the truth and justification of ethical judgments. Since truth-ascriptions of relative judgments are different from ordinary sentences, relativists should advance a semantic theory about how the content and truth of such sentences are determined. Contextualist take such sentences to be elliptic for a sentence containing a parameter that refers to a reference frame determined by the context of assertion. With the content of different assertions of a judgment varying from one context to other, contextualists are bound to consider the apparently genuine faultless disagreements, which are a main motivation for accepting moral relativism, as mere misunderstandings. Also, they are faced with other problems in pragmatics of moral assertions in cases of retraction and rejection. By refuting contextualism, “New relativists” claim that it is just the truth of moral judgments that is relative, and the content of such judgments does not vary among their different assertions. John MacFarlane makes such a move by adding an index to the circumstances of evaluation of such judgments which is determined by context of assessment, and refers to assessors' preferences. In his de se relativism about values, Andy Egan presents a different theory, which he claims it to be the best if we were inclined to adopt naturalism, internalism, and cognitivism. By accepting David Lewis' theory of de se attitudes, which considers content of sentences to be properties instead of propositions, Egan claims that the value judgments have centered world properties as contents which have no corresponding possible world propositions.  By making value judgments, people self-ascribe such properties. Using Lewis' theory of value, Egan claims that the content of value properties is “being disposed to desire to desire x”. This property does not vary among different assertions of a sentence. Combining this theory with Robert Stalnaker's theory of assertion, Egan claims that he is not faced with the problem of lost disagreement. Like MacFarlane, Egan adds an assessor index to the circumstances of evaluation of relative sentences, but unlike him he claims it to be determined by the context of use. In addition, Egan makes two criticisms against the contextualist account of value judgments, which we have called the naturalist and the internalist problems. Both problems stem from the fact that according to contextualism, an assertion of some content can be evaluative while another assertion of the same content is non-evaluative. Egan claims that his account can avoid such problems. In the present paper, we show that Egan's attempts are unsuccessful. His account is faced with the same criticisms he leveled at contextualism; and if he tries to avoid such objections, his escape routes will open the way for contextualists as well. Also, by accepting Lewis' theory of content, Egan has taken on an additional burden, which is hard to defend.

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Analyzing the Relationship between Time-Consciousness and Self-Consciousness in Husserl’s Philosophy

Hossein Zamaniha

Volume 20, Issue 1 , July 2022, , Pages 37-54

Abstract

  Husserl, corresponding to three levels of temporality, introduces three levels of time-consciousness in his works. These three levels of time-consciousness are the consciousness of ...  Read More Husserl, corresponding to three levels of temporality, introduces three levels of time-consciousness in his works. These three levels of time-consciousness are the consciousness of the temporality of transcendent objects (objective time), the consciousness of the temporality of intentional acts and experiences (subjective time), and finally, the deepest level is what he calls consciousness of inner time or absolute consciousness. This third level is the continuous stream or flow of consciousness which in its streaming constitutes itself and other levels of temporality. Although this constituting flow is the deepest foundation of temporality, it is not temporal in the ordinary meaning of the term. That means despite being self-constituting and self-temporalizing it is not given in a higher level of time. Understanding the true meaning of this level of temporality, for long, has been a challenge for scholars. One of the attempts to interpret and demystify this layer of temporality is based on making a connection between this absolute flow of consciousness and a kind of implicit and minimal self-consciousness usually called pre-reflective self-consciousness. In this article besides explaining the three levels of temporality and time-consciousness, I have analyzed this view about the relationship between the third level of time-consciousness and pre-reflective self-consciousness and compared the ideas of scholars on the matter.

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Ibn Sina on The Role of The Estimative Faculty in Action

Saeed Hassanzadeh; Mohammad Saeedimehr; Reza Akbari

Volume 21, Issue 2 , March 2024, , Pages 37-60

Abstract

  From Ibn Sina's point of view, the estimative faculty is one of the most important cognitive principles of action. The prior perception of action, the use of composite imagination for ...  Read More From Ibn Sina's point of view, the estimative faculty is one of the most important cognitive principles of action. The prior perception of action, the use of composite imagination for action, the emergence of desire and anger through the perception of profit and harm, helping practical intellect, creating some psychological qualities such as fear or hope, producing false statements, influencing outside the body and mediating between physical states and action are among the functions of this faculty. This faculty needs to be accompanied by other cognitive faculties to have its functions. Due to its association with intellect, human estimation has achieved another function such as dogmatic judgment and making universal propositions. Similarity, experience, needs of other faculties, and the merciful inspirations of God are among the ways through which estimation reaches its perceptions without the help of intellect. In most cases, estimation perceives benefits and harms without judgment but with conceptual perception. Ibn Sina's statements about image eliciting propositions and the passivity of the soul from imaginations prove this claim. Despite Ibn Sina's attention to various dimensions of estimation and its role in action, his thought is incoherent and ambiguous in some cases. For instance, attributing universal perception to estimation in some cases and the impossibility of explaining some functions of estimation

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A Meditation on Austin and Searle Taxonomies of Illocutionary Acts

Gholamreza Hosseinpour

Volume 19, Issue 2 , January 2022, , Pages 39-56

Abstract

  Illocutionary acts are the most important and pivotal acts in the theory of speech acts. Any attempt to develop a taxonomy must take into account John Austin's classification of illocutionary ...  Read More Illocutionary acts are the most important and pivotal acts in the theory of speech acts. Any attempt to develop a taxonomy must take into account John Austin's classification of illocutionary acts into five basic categories of verdictive, expositive, exercitive, behabitive, and commissive. But for John Searle, Austin's taxonomy is not the classification of illocutionary acts, but the classifications of English illocutionary verbs. Thus Searle lists problems in Austin's classification, including: the existence of persistent confusion between the verbs and the acts, the existence of a great deal of overlap between categories, the existence of great heterogeneity within the categories, and so on. According to John Searle, it is better to consider the five categories of assertive, directive, commissive, expressive and declaration as types of illocutionary acts. In his taxonomy of illocutionary acts, Searle also offers twelve different criteria and aspects of taxonomy, from which he chooses illocutionary point as the basis of his taxonomy and direction of fit and sincerity condition are corollaries it. But firstly, there is no complete taxonomy of speech acts, as Searle did, and basically cannot exist, and secondly, in Searle taxonomy, there is no precise explanation of the illocutionary point and corollaries of it. Thus, the main purpose of this paper is to critically examine Austin and Searle Taxonomies of illocutionary acts.

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Hermeneutic Phenomenology of Human Communication as Narration: Emphasizing on Opportunity’s Concept as Mythos

sarvenaz torbati

Volume 18, Issue 1 , September 2020, , Pages 41-61

Abstract

  The aim of the present research is to elaborate and interpret human communication based on narration and re–reading the concept of friendship in a mythological communication. ...  Read More The aim of the present research is to elaborate and interpret human communication based on narration and re–reading the concept of friendship in a mythological communication. While poets and ancient Greek thinkers used the term mythos for Word, after Socrates the term mythos was substituted by the term logos and logos became common. In this research, by interpretation of logos in Heidegger’s Phenomenology tradition and through Gadamer’s Hermeneutic, it will be illustrated how dialogue based on logos manifests in a co-breathing concept. I draw this main question that in case of restoring and retrieving the dignity of mythos meaning as a Word, then how mythos appears in a friendly dialogue and what is the characteristics of such a communication?  I draw another question through which asking that if the presence of logos  in a live dialogue leads to re-animate of soul (Psyche) and comes about to co-breathing moment, whether a mythological communication also will be an introvertive communication? Ricour’s reading of Augustine’s theory of Time, made a contribution to illustrate the relation between soul and mythos, as my subordinate hypothesis. Also, for achieving the telos of communication based on mythos I use Recour’s hermeneutic phenomenology to show how a real dialogue in the position of mythos will be an opportunity for intimate solitude.

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A Defense of Interventionist Account of Basing Relation

Mohammad Ali Poudineh

Volume 19, Issue 1 , July 2021, , Pages 41-62

Abstract

   In order to know under what conditions one has doxastic justification for believing in p, we need to determine what the relationship should be between one’s believing that ...  Read More  In order to know under what conditions one has doxastic justification for believing in p, we need to determine what the relationship should be between one’s believing that p and his reasons for believing that p so that we can say that his belief that p is based on his reasons for believing that p. Epistemologists refer to this relation as the “basig relation”. Different theories about basing relation attempt to answer this question that under what conditions one’s beliefs are based of his reasons. Most epistemologists believe in causal account of the basing relation and therforte form their point of view, if there was a proper causal relationship between one’s belief and his reasons, we can say that one’s belief is based on his reasons. Although the causal view is intuitive, the problems of this view have led some epistemologists to adopt other views about basing relation. Recently, however, a causal account of the basing relation has been proposed, which claims to answer the most important problems of causal views. This artivle is devoted to the explaining and evalution of this view about basing relation. After explaining this view, I will examine the three main problems of causal account of the basig relation and show that this view can be defended about the basing relation in the face of these problems.

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A Critical Study of “Constancy of the Change” in the Relationship Between the Constant and the Changing

Mahdi Assadi

Volume 21, Issue 1 , September 2023, , Pages 43-58

Abstract

  Mullā Ṣadrā, in a discussion like the relationship between the constant and the changing, insists on constancy of the change and says that the movement is something that its being ...  Read More Mullā Ṣadrā, in a discussion like the relationship between the constant and the changing, insists on constancy of the change and says that the movement is something that its being changed is identical with constancy: because everything – whatever that may be – is of constancy, although its constancy be merely constancy in being changed. In other words, there is something constant in the changing things and the changing is constant in its own changing. Thus, the changing things are related to the constant from the very constant aspect. He sometimes considers this constancy as a kind of four–dimensionalism and does not regard this four–dimensionalism to be inconsistent with presentism. Now, this important problem appears that how much the paradoxical expressions such as “constancy of the change” and ‘combination of four–dimensionalism with presentism’ are acceptable. The main purpose of the essay is to critically study the very Ṣadrian version of constancy of the change in the constant–changing relation and similar discussions. We will see that Ṣadrian commentators have had different reactions to such expressions as constancy of the change: Some, like ʻAllāmah Ṭabāṭabāyī, have accepted it and some, like Muṭahharī and Miṣbāḥ Yazdī, have not. The criticism of Muṭahharī and Miṣbāḥ Yazdī, shortly speaking, is the claim that constancy of the change is abstract and mental property not external one and that it is conceptual not extensional. We will continue to criticize the evaluations of Muṭahharī and Miṣbāḥ Yazdī: if there is not some kind of constancy in the external world as the truth–maker, our mind cannot apply the concept of constancy about the external changings. Finally, we will focus on the logical structure of the discussion in our special critique of constancy of the change to show that Ṣadrian version of constancy of the change is not merely a paradox but arguably a real contradiction. The reason is that, if the logical structures of (A) “the changing in its own changing is constant (and not changing)” and (B) “the changing in its own changing is not constant (but is changing)” are new logical structures such as (C) “x in its own being x is not x” and (D) “x in its own being x is x”, then it is resulted that (B) “the changing in its own changing is changing (and not constant)” to be true and therefore a controdiction to be appeared: both (A) and its contradictory, (B), are true. So, there is something in the material world that is controdictorily both constant and changing – while such resolutions as the difference in aspect are not applicable in the case of this contradiction. But, if, on the contrary of Ṣadrian Philosophy, we consider constancy of the change merely as an external time permanence and does not confuse this time permanence with real constancy, there will not emerge the non–material constancy contradictorily from this intensity of the change.

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Rereading Heidegger's Interpretation of Holderlin's Poetic Thought in the Light of Intention to Other

Seyed Jamal Same; Mohammadjavad Safian; Ali Karbasizadeh Esfahani

Volume 20, Issue 1 , July 2022, , Pages 55-75

Abstract

  The article considers Heidegger's reflections on Holderlin's poetic thought from the perspective of fundamental intention to the other. After the departure of Western philosophies from ...  Read More The article considers Heidegger's reflections on Holderlin's poetic thought from the perspective of fundamental intention to the other. After the departure of Western philosophies from their original application, these issues came to the forefront of Western thinkers. If it is no longer possible to defend the application of Western philosophy and civilization, how can one see the other? Western thinkers, including Heidegger, took the question so seriously that after asking it, they began to take new ways of thinking in order to seek more original beginnings. In this article, we follow Heidegger's efforts to follow this path in the light of what he himself called “Holderlin's poetic thinking”. Undoubtedly, from Heidegger's point of view, poetry, contrary to the notion of metaphysical thought, which places it at a lower level than philosophical conceptualization, is the original position in which the genuine revelation of the world is possible. In this original revelation, Heidegger seeks the possibility of transcending the dominant criterion of Western tradition, the subject-object criterion. As long as the other is presented as inanimate object devoid of any kind of distinction, what remains of the encounter with the other is merely a pale specter of otherness that hardly signifies the other's truth. So the guiding questions of this article are how to reside beside the other in the light of Holderlin's poetic thinking? What possibilities does poetic thinking provide for the original intention to the other?

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Ibn Sina's Original Demonstration in Proving the Necessary Existent

Sohrab Haghighat

Volume 19, Issue 2 , January 2022, , Pages 57-75

Abstract

  It is known that Ibn Sina Has mentioned three arguments to prove the necessary of existent, that is the argument from causality, from movement, and the argument from necessity and possibility. ...  Read More It is known that Ibn Sina Has mentioned three arguments to prove the necessary of existent, that is the argument from causality, from movement, and the argument from necessity and possibility. With a little reflection, it becomes clear that none of these arguments are Ibn Sina's innovative demonstration and are clearly stated in the works of Aristotle, Kindi and Farabi. What is Ibn Sina's original demonstration in proving the necessity of existence is the argument that is requisite for his philosophical system, that is, the demonstration based on the rational analysis of "existence" which can be called the Ibn Sinai demonstration. Ibn Sina, by rational analysis of existence as rational truth, proves the being of necessary existent and divine attributes and actions. Whereas in the above three proofs, with the presumption of possible existence, God is proved. In this article, we show with arguments and  the evidences that Ibn Sina's main and innovative argument is based on his theory about existence. Existence in Ibn Sina's thought is a metaphysical and a priori truth. contemplating on Ibn Sina's theory about existence makes it clear that his argument is not of Anselm and Descartes' argument and is not subject to Kant's criticism. On this basis, Ibn Sina is the first to present an existential argument that, while preceding philosophers such as Anselm, is also significantly different from them.

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Historicity and it's Relation to Fundamental Ontology in Heidegger's Being and Time

Tahere Habibi; Sayyed Hamid Talebzade; Ahmad Rajabi

Volume 20, Issue 2 , January 2023, , Pages 57-72

Abstract

  Heidegger in Being and Time, following Kant, who considered transcendental logic as a condition for the possibility of empirical science, considers historicity as a transcendental condition ...  Read More Heidegger in Being and Time, following Kant, who considered transcendental logic as a condition for the possibility of empirical science, considers historicity as a transcendental condition of historiography. He turns the epistemological and methodological question of the historical sciences into an ontological question; that is, instead of asking “under what circumstances can the objectivity of the historical knowledge be confirmed?” he asks, “what kind of existence Dasein have that allows him to care about himself and the world, and understand the meaning of his past?” “And how is there such a thing as history at all?” In order to understand the importance of historicity in the general outline of the book, we should consider its relation to the main question of the work; “What is the meaning of Being?” Hence, this article pursues two goals; First, it tries to show the place of historicity in the whole work, in such a way that is clear how Heidegger first starts from the pre-theorical understanding of Dasein as “existence”, ang then moves toward the discovery of the main structure of existentials as “concern”; Then he introduces “temporality” as a transcendental structure of concern; And finally, it comes to this that the concrete form of temporality is “historicity”. The second goal of this article is to reinterpret this debate with regard to the question of “the meaning of Being”. In this regard, I try to explain that historicity, as a concrete form of temporality, shows the openness of Dasein as the scope of the emergence of the meaning of Being and beings is a close event, which has its beginning and end, as standing on the possibilities it is thrown to them and it takes from its heritage. From this point of view, Heidegger, following Kant’s tradition, considers meaning- giving as a finite process, but unlike Kant, who considered this finitude in terms of the dependence on sensory intuition of being in the world, and thus as the ontic, he considers it as an ontological. He Knows that it arose from the special way of existence of Dasein. Being and Time finally reaches the point that the meaning-giving process which, as the verb “temporalizing” and “hisoricizing” is expressed in trads of past, present, future, or in the other words, heritage, fate, destiny. So, historical finitude reveals the concrete form of temporal finitude. The terms of heritage, fate and destiny each confirm the finitude od Dasein, and in this way, the finitude of the meaning-giving event. In its powerlessness, Dasein in undertakes its heritage in an authentic way. Dasein cannot be its own foundation, but is thrown to its possibilities. 

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Ḥakīm Muṣliḥ al-Dīn Lārī's Explanation of Avicenna's View on Motion An Analytical Introduction and the Editio Princeps of the Treatise on the Discussion of the Motion

Mohammad Javad Esmaeili

Volume 21, Issue 1 , September 2023, , Pages 59-82

Abstract

  Ḥakīm Muṣliḥ al-Dīn Lārī (979/80 AH/ 1572 CE) was a 10th AH/16th Century AD philosopher and historian. His extensive travels across the Safavid realms in Iran, the Gurkan ...  Read More Ḥakīm Muṣliḥ al-Dīn Lārī (979/80 AH/ 1572 CE) was a 10th AH/16th Century AD philosopher and historian. His extensive travels across the Safavid realms in Iran, the Gurkan domains in India, and the Ottoman territories in Asia Minor provided him with a profound cross-cultural perspective, deeply influencing his philosophical thought. As for the Life of Ḥakīm Lārī, a paucity of extensive biographical information has confined contemporary research to a scant collection of extant writings. Born in the southern city of Lār in 890 AH/1510 CE, Lārī's contributions to philosophy, astronomy, and history are noteworthy. This cross-cultural experience profoundly impacted his philosophical thought, as evidenced in his writings. Lārī's intellectual formation was shaped by the teachings of Ghiyāth al-Dīn Manṣūr Dashtakī (948 AH/1541 CE), son of Sayyid Ṣadr-al-Dīn Dashtakī (903 AH/1498 CE), and Kamāl al-Dīn Lārī (10th Century AH/16th Century CE), a student of Jalāl al-Dīn Davānī.  One of Lārī's notable works, the The Paradigm of the Sciences (Unmūdhaj al-ʿulūm), has been identified in two complete manuscripts in two Turkish libraries. Additionally, three copies of an excerpt from this work, titled "on the Discussion of the Motion" (fī bahth al-ḥaraka), are preserved in libraries across Iran, Germany, and Turkey. His "on the Discussion of the Motion" is the twelfth part of the treatise The Paradigm of the Sciences, a comprehensive work encompassing both rational and traditional sciences, organized into twenty-one discussions. Lārī's critical approach in this work imbues it with enduring philosophical value. He engaged with the thoughts of prominent thinkers across the ages, including Aristotle (322 BCE), Fārābī (339 AH/ 950 CE), Avicenna (428 AH/1037 CE), Suhrawardī (587 AH/ 1191 CE), Qūshchī (878 AH/1474 CE), and Davānī (908 AH/ 1502 CE). In this work, Lārī establishes himself as a peer to Davānī through a philosophical dialogue with his criticisms. This work is concerned with a definition of motion, the elements of defining motion and the intimate relationship of motion to time. It examines the fluid nature of the present now (flowing now), the distinction between finite and infinite entities, and two meanings of motion: instantaneous (ḥaraka tawassuṭiyya) and continuous (ḥaraka qaṭ'iyya). It also explores a particular kind of motion in a category, including motion in quantity, condensation, and growth. The connectedness of the unit and the notion of a natural unit are carefully examined, as are the nature of a physical body, the singularity of a certain thing, and the notion of an individual entity. The methodology employed in editing the text adhered to the following principles: precedence of date, textual completeness, lexical and philosophical aspects, Modern Standard Arabic readability, Middle Arabic variants, and elimination of unnecessary orthographic differences. This approach ensured that the text's integrity was preserved while enhancing its accessibility to a modern audience.

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Aesthetics Arguments from the Perspective of C .S. Louis

Maryam Seif; Farah Ramin

Volume 21, Issue 2 , March 2024, , Pages 61-78

Abstract

  While discussions on beauty in the works of philosophers like Plato, Aristotle, Pythagoreans, and others have been documented, it became a significant epistemological domain from the ...  Read More While discussions on beauty in the works of philosophers like Plato, Aristotle, Pythagoreans, and others have been documented, it became a significant epistemological domain from the 18th century onwards. The connection between beauty and its truth has been articulated among Western philosophers as evidence for God's existence. The nature of the aesthetic argument and how it proves the existence of the divine through the beauties of the world is explored by Louis in a manner that the researcher seeks to analyze. Based on this, the writer, through sub-questions and a descriptive-analytical approach, aims to study and examine the dimensions of this issue. The research findings indicate that this argument attempts to prove the existence of God through both epistemic and ontological ways. These methods focus on our ability to recognize beauty or the inherent beauty in existence itself. C.S. Lewis's perspective on beauty is rich and distinctive, illuminating that he considers the longing for beauty a natural inclination connected to a dependency and, by establishing a link between the beauty of nature and the existence of God as the creator of the world, he provides evidence for this argument. Although challenges such as the rejection of natural inclination and the existence of counterexamples for satisfying human desires have been raised against this argument, it remains a novel initiative in the contemporary era. It continues to be a focal point of attention

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Health and Illness from a Phenomenological Perspective

Somayeh Rafiqi; Mohammadtaghi Asghari

Volume 18, Issue 1 , September 2020, , Pages 63-83

Abstract

  Over the past decades, the development of medical technology and economic concerns, as well as the expansion of health specialization, causes the dehumanizing of this field. This has ...  Read More Over the past decades, the development of medical technology and economic concerns, as well as the expansion of health specialization, causes the dehumanizing of this field. This has led to the neglect of the effect of psychological and environmental aspects on the patient during treatment, and the health staff only pays attention to the patient's biological body, which led to their misbehavior with the patient. To solve their problems, health care professionals have resorted to various philosophical schools, such as phenomenology. Phenomenology, with its various doctrines, such as in bracketing of presuppositions and prejudices, allows us to describe reality as it appears to us. Undoubtedly, one of the realities we face in our daily lives is health and illness. While in the field of modern medicine, illness is defined as the dysfunctioning of organs and systems of the body and health as the lack of these disorders, Emphasizing the lived experience of individuals, phenomenology makes it possible to reveal psychological and environmental aspects of illness and health. Paying attention to these aspects of illness and health changes the meaning of illness and health. According to these phenomenological meanings, the illness is no longer limited to the patient's biological body, but his body is considered as a lived body, a body with different dimensions of existence, each of which can have a significant impact in his illness. Paying attention to this level of the body and the phenomenological meanings of health and illness will bring the horizons of the patient's vision and the field of treatment closer together and they will communicate better with each other.

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Relationship between Being and Consciousness in Husserl’s Logical Investigation

Sayyed Mohammad Husseini; Mahdi Monfared

Volume 19, Issue 1 , July 2021, , Pages 63-83

Abstract

  This article tries to examine Husserl's theory of signification and reference, while presenting a content-oriented view of theory of intentionality and proposing the theory of the ideality ...  Read More This article tries to examine Husserl's theory of signification and reference, while presenting a content-oriented view of theory of intentionality and proposing the theory of the ideality of meaning, and thus explores the relation between Being and consciousness under the category of "objectivity" in logical investigation; Because the relationship between Being and consciousness must be sought at the intersection of theory of intentionality and objectivity. This intersection can be proposed in the truth condition of the objectivity of meaning, which acts as the decisive result of Husserl's theory of signification and reference; to this reason, after presenting Husserl's critique of Brentano's causal theory of intentionality, this paper introduces a adverbal reading of theory of intentionality which is Husserl's specific theory of intentionality in logical investigation. According to this theory, the subject always pays attention to the object from his perspective, and this is called the perspectival subjectivity, which is the intrinsic characteristic of the subject. We will then show that the theory of the ideality of meaning is the result of the threefold structure of Husserl's intentionality  and the content-oriented view of intentionality. Contrary to the claim of this theory that its true and inherent characteristic is intentionally its phenomenological aspect, the theory of reference and its corresponding meaning cannot satisfy the condition of the objectivity of meaning; Thus, theory of intentionality is based on an inadequate content-oriented attitude.  

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