نشریه غرب شناسی بنیادی
سال هشتم شماره 1 (پیاپی 15، بهار و تابستان 1396)

I will try to show how Thomas Aquinas, via distinction of natural theology from divine revelation, has provided a fundamental basis for the originality of realm of reason, viz. Philosophy and natural sciences instead of realm of faith; and this is the beginning of the modern world. This approach to understanding Summa Theologiae is distinct from Gilson's writings based on which reason and faith according to Thoma's thought are in harmony. He understands Thomism as the perpetual wisdom, but I will try to explain a new consideration about his thought; the reason is fundamental and limited in Thoma's theological writings.

This essay is on the base of this presupposition that Weber placed in the trajectory of critical approach to modernity that begins with Nietzsche and ends with postmodern thinkers. On this base, the question is that what`s Weber`s approach to political modernity. The hypothesis is that Weber doesn`t accept it. With accounting this consideration that belivers of political modernity belives to preference of autonomy over domination, concrete hypothesis also is that Weber belives to preference of domination over autonomy. With applying of history of ideas as method, findings of this essay signify that three unit-ideas of “preference of domination over autonomy”, “superficiality of democrasy” and “critical approach to liberalism” in Weber`s approach is prominent. In spite of this critical approach, Webber holds that only bureaucratic depoliticisation is reversible. Weber thinks that charismatic leadership in the context of parlementary democracy can removes this shortcoming.

There is a perplexing transition in Dr. Reza Davari's thought, when he problematizes the relation between Iranian and Western history/cultures, on which this paper is focusing. The interprative objective is to clarify this transition on the basis of the implicit relation between the two most fundamental concepts in his earlier and later thought respectively westernization and underdevelopment. Although, by this transition, the level of discussion transits from an ontologico-philosophical to an intellectualist one. So, there are two different levels of problematization in his thought which differ deeply. Therefore, we are not just dealing with the substitution of fundamental concepts, but with different problematizations and different levels of discussion. Obviously, there will be new problems arising which are not just conserning with the justification of the transition but with the problematization of westernization itself. Finally, it's been concluded that in order to clarify these new problems, we should step back to the level of philosophical discussion, and first of all to the clarification of the I-not-I relation which has been neglected thouroughly in the whole project.

This article is an attempt to appraise the question of education based on Heidegger's perspective as delineated in his work "Being and Time". This work opens up a different venue on issues of education and knowledge. Heidegger unfolded to us with his phenomenology of method and thinking on the concept of Logos and Phenomenon: Logos means "allowing to visit and phenomenon means "showing yourself to yourself. This sense of phenomenology is an opportunity to show things in your own way. Dasein is the clearing (lichtung) for showing things with temporal disclosedness- in concerning ratio with things and solicituding ratio with the other daseins – to make it possible to unfold and allow in unfolding the truth of the things. In the education on the base of Heidegger's lessons-the subject of education appears to be somewhat concerning in relation to the things of the environment's world. The relationship between a teacher and a student with mode of" leaping ahead-solicituding" leads to a new (truth) event. When we approach education in this fashion then we move beyond dualistic ways of conceptualizing education based on subject-object relationship and instead conceptualizing in a way that dasein is part and parcel of this sojourn. But on the basis of the intention to the things (temporality) every confrontation with the truth appears in relation to the Being of things.

In "My Way into Phenomenology" Heidegger mentions Braig's " On Being : Outline of Ontology " in the same respect which he refers to Brentano's book on Aristotle and Husserl's " Logical Investigations"(GA14:92)[1]. He also refers to the decisive and therefore ineffable influence on his later academic career that came from Braig- the professor of systematic theology and the last in the tradition of the speculative school of Tübingen which gave significance and scope to Catholic theology through its dialogue with Hegel and Schelling. Fifty years later than his first encounter with Braig in 1909, Heidegger Praises Braig's " penetrating kind of thinking "and " knack of turning ideas into the living present"(Ibid:82).
However, Braig's influence on Heidegger is not emphasized proper way. This article intends to concentrate on this issue in three sections: a. in approaching to philosophical tradition, b. in content of thought and c. in style of writing.

Colonization is an inseparable part of the west and world history. It has dominant intellectual foundations and a hegemony and discourse that not only initiates the colonization action, but intensifies and continues it. Colonization deeply is in connect with that kind of thought that with differentiation and separating itself from others, and getting identity from that, puts itself on a up hand position. With regard to such relation, western man is placed in a situation that in Christian ideology is known as salvation. In recent years it has given place to new concepts that have come from metaphysics of new era. And western man is mentioned as the sample of rationality, delighted and the symbol of history and historical development. So the colonization that leads to domination of west and European powers on other nations, justify itself and shows itself in line with the major current of history. On 19th century this vision connected with racial and social Darwinism aspects and mentioned west and western man as the most biological, social and cultural progressive man in the world. In this paper this aspect of west and western man is studied analytically and critically with regard to mental foundations of colonization. Thus the result is that there is a parallel between the practice of colonialism and its attitude with the metaphysical principles and the dominant philosophy of history. This means that the initial hypothesis is confirmed.

According to Kant, men need a system of their own intellectual knowledge united under one Idea for reaching science. All parts and their relations of the system are determined a priori. This organized unity grows from within. Different a priori concepts of the system, leading to dual legislative realms, are natural concepts and the concept of freedom. The system itself unites this dualism to keep its unity .The transcendental ideas of reason have a role in this task. This essay wants to show it.