سید مجید کمالی

This article explains the possibility of forming an authentic society based on "Being and Time." It also shows that Heidegger's understanding of such a society is based on his phenomenological reading of some Aristotelian moral concepts – concepts such as friendship and courage- in Nicomachean Ethics Book. Human beings, both in Aristotle's thinking and in Heidegger's thinking, have beforehand – that is, before any thought, decision, or action- has an existential relation with its peripheral world. Here the meaning of the possibility of forming a community is, in fact, the possibility of transcending "self" and of having the "existential" relation with "other". To explain this point, we attempt adequately to express Heidegger's phenomenological reading of Nicomachean Ethics and the effect that this reading has on the formation of "Being and Time.

In his treatise of Plato’s Doctrine of Truth, by referring to Plato’s “Allegory of the Cave”, Heidegger intends to demonstrate that the meaning of truth in Platonic philosophy underwent some transformation comparing to how pre-Socratic Greeks defined it. Here, truth as unhiddenness is reduced to truth as “true” and “correspondence”. The purpose of the present paper is to explain that Heidegger’s interpretation of Platonic truth does not cover all of Plato’s ideas regarding the meaning of truth. Accordingly, by referring to some of Plato’s ideas regarding, for example, “good”, “beauty”, “existence”, and “truth”, the writers have tried to disclose some of the contradictory points of Heidegger’s interpretation of the meaning of truth in Plato’s philosophy. They have also tried to demonstrate that Heidegger’s reading of Plato is reductionist in nature, and that downgrading the meaning of truth merely to the level of “true” and “correspondence”, more than being based on Plato’s documented ideas, originates in Heidegger’s will to call the whole history of Western philosophy as Western metaphysics.

In this article, it is a matter of expressing (analyzing) the Hegelian reading from Aristotelian ethics under two fundamental concepts, that is, "happiness" and "virtue" and also the implications of this reading. According to Hegelian Interpretation, two above concepts have more social functions than Aristotelian and classical one. Moreover they have also subjective objectify through which Individual and community in dialectical process in a virtual framework can receive the only Good, that is, freedom. Originality and in a sense priority of the political thought in Hegel's philosophical system requires an ethical system that can act beyond Aristotelian moral naturalism and explain external relations and the requirements of social and political life. Thus in Hegel's thought, happiness and virtue have however the unique important such as Aristotle's ethical system, their roles go beyond the education of people. This study demonstrates that Hegel, by employing the two fundamental concepts of Aristotelian ethics, happiness and virtue, in the general framework of his thinking, provides the basis for the transformation of their meaning