جستجوی مقالات مرتبط با کلیدواژه « ارسطو » در نشریات گروه « علوم انسانی »

Al-Farabi, a prominent Muslim philosopher and thinker of the 4th century Hijri, made significant contributions to the philosophy of art, particularly in the realm of poetry. Al-Farabi's perspective on poetry echoes Aristotle's concept of "Mimesis," which emphasizes the re-creation of observed phenomena rather than mere imitation, resulting in the enjoyment of a new artistic creation. This viewpoint positions literary works as independent phenomena. This article sought to investigate the extent to which Al-Farabi's ideas aligned with formalism, given his influence by Aristotle. Employing a descriptive method and content analysis, the study drew on the insights of Russian Formalists, particularly regarding Mimesis (re-creation), to analyze Al-Farabi's artistic views on poetry. The examination encompassed several works of Al-Farabi, including "An Essay on the Rules of Poetry", "Poetry Collections", "A Treatise on Proportion and Composition", as well as poetic speeches from "Iihsa’ Aleulum", "Ara’ Ahl Almadinat Alfadhila", and "Fusul al-Montazaea". By scrutinizing the perspectives of experts, who considered ancient Greek critics, such as Aristotle, as formalists, alongside the views of Al-Farabi, a prominent figure in Arabic literary criticism, and by delving into Al-Farabi's own works and opinions, it became evident that formalism strongly influenced Al-Farabi's notions regarding the poetry industry.

Although in many political and historical texts no clear distinction is made between the political and the social, and each is used for all kinds of phenomena and relationships in the collective life of human beings, in the current century political thinkers have paid considerable attention to the distinction between these two concepts. (For example, Hannah Arendt in her book "The Human Condition" and Carl Schmidt in his essay "The Concept of the Political Matter"). In fact, contrary to what it may seem at first sight, the "political matter" is not realised in every human society and it is not possible to look for examples of this concept in every human society throughout history with an abstract general definition. Trying to understand this distinction is a problem that this article tries to address with reference to Aristotle's philosophy and the history of the establishment of the Greek city-states; because according to the claim of this article, in the history of the West, the "political thing" happened with the realisation of political society in the Greek city-states - which coincided with the beginning of the history of the culture and civilisation of the West. Understanding this event, which is expressed in the form of perfection in Aristotle's philosophy, is of considerable importance for understanding the history and contemporary culture of the West. Contrary to what is often thought, there is a fundamental distinction between the political and the social, and this distinction, at the moment of the formation of the political society in ancient Greece, was noticed by the philosophers of that period. In Aristotle's works, the formation of the Greek Polis and its distinction from the communities before it is of fundamental interest, and a plan of political society is expressed in his efforts. The importance of this distinction is due to the fact that with the emergence of the political society, the life and social relations of the Greek people underwent a fundamental transformation.

In this research, an attempt has been made to analyze the historical study of the formation of Greek city-states by referring to Aristotle's opinions.The findings of this study are discussed in the following topics:The political matter refers to the deeply human and inherent aspects of man; Contrary to the social matter which is related to the natural aspects of human social life.The political society in ancient Greece was formed with the emergence of Greek city-states, and with this event, the life and social relations of the Greek people changed and took a political form.In Aristotle's works, the formation of the Greek Polis and its distinction from the communities before it is of fundamental interest, and a plan of political society is expressed in his work.Aristotle's idea of ​​the "political animal" is an attempt to describe the new life brought about by the establishment of the Greek Polis.The Greek polis was not formed simply by the development of previous social relations; Rather, it came about with a break from those relations and brought about a fundamental change in the life of the Greek people.

Analysis:

In the history of the West, the "political matter" occurred with the realization of the political society in the Greek city-states - which coincided with the beginning of the history of Western culture and civilization. Understanding this event, which is finally expressed in Aristotle's philosophy, has significant importance in understanding the history and current culture of the West. According to Aristotle, man seeks "good" in political society; Something that cannot be observed in other types of Human communities.

The emergence of the Greek Polis and the formation of the political society in it is a fundamental change in the life of the Greek people. With the formation of the Greek Polis, the first political society emerged in Greece, which had a distinct identity from the social life before it. With this event, the political matter becomes the basis of people's life and collective relations. This means that from now on, all human relations will be formed in the context of the city and its political relations: morals and virtues can be acquired in the city and thinking becomes possible in the city. Political society is a society that is formed not only based on basic and natural needs, but also based on a desire beyond natural necessities. Humans build political society to seek something beyond their animal needs; In pursuit of something that is unique to humans and can only be achieved in the city.

The main purpose of this study is to explain Heidegger's interpretation of Aristotelian Phronesis and the educational implications based on it. Heidegger considers metaphysics to be a deviation in human thinking, which separated the theoretical from the concrete and practical sphere of human existence and gave priority to it. This deviation has determined all human relationships, including education, which prevents the realization of the original human existence. Heidegger refers to Aristotle's Nicomachean Ethics and interprets the five epistemic states of the human soul with an ontological perspective. Heidegger, unlike Aristotle, believes in the superiority of phronesis as a way of human existence, looking at his concrete sphere, over other aspects. The role of Francis can be seen in Heidegger's discussions about "the meaning of Being", "truth", "Being-in-the-world" and "Dasein". Based on this, the results of analogical reasoning and practical analogy, which have a special place in studies related to education, lose their validity as absolute and certain facts. In real education and training, instead of teaching what is known, the teacher teaches self-learning and teaches them with the position of his inherent being. The authentic human society is open to different possibilities of educational mechanisms and does not consider any situation as the ultimate possibility. As the ultimate level of metaphysical thinking, "Geshtel" reduces everything, including humans, to "resources", and the function of learning theories and curriculum is to make these resources more productive in line with economic interests. Also, Heidegger's thinking provides many possibilities for the development of new conceptualism in the curriculum.

One of the fundamental concerns of humanity since its inception has been the question of the meaning of life. Meaningfulness has two connotations: purposefulness and value. Certainly, the meaning of the meaning of life depends on the type of worldview and perspective of each philosopher. The present research seeks to examine the answer to the question of whether pleasure is related to meaningfulness or not. Does pleasure require pleasure to achieve the meaning of life? This research compares and contrasts the theories of Aristotle and Mulla Sadra on the relationship between pleasure and the meaning of life. In this article, the descriptive-analytical method is used to analyze the concepts. The most important philosophical bases that distinguish and differ between these two philosophers are the question of equivocation of existence. Aristotle does not believe in the equivocation of existence. From Aristotle's point of view, pleasure and happiness are a constant for all human beings and he does not believe in different levels of pleasure. He considers happiness to be limited to this world and exclusive to the rational part of man. He considers the way to reach meaning to be limited to the realm of virtue. However, Mulla Sadra, based on the principle of equivocation of existence, believes that pleasure has different levels, with intellectual pleasure being superior to sensory pleasure and being higher in terms of rank and existential dignity than the world of sense and matter. Mulla Sadra considers happiness to be related to the physical and spiritual dimensions, so Mulla Sadra believes in comprehensive happiness. He considers the way to reach meaning to be wisdom, imagination, and inner forces. He considers the way to reach happiness to be a human voluntary action. He considers the true example of happiness to be in the afterlife.

The philosophy of music is a branch of philosophy that studies the meaning of music, the relationship between the artist and the creation of music, the relationship between the audience and music, and such issues. Since emotions and feelings constitute the meaning of music, the primary focus of theorists in this field is devoted to the fundamental question of where the emotional impact of music originates from. In the philosophy of music, there are two rival theories regarding the source of musical emotions: the expressive theory, which prioritizes the emotions of the artist in creating the work and considers the meaning of music in the expression of the artist's emotions, and the arousal theory, which gives priority to the emotions evoked in the listener and considers the meaning and purpose of music in eliciting the emotions of the audience.
The aim of this research is to facilitate the scientific examination of the relationship between music and emotions. The specific objectives of this research are as follows: _ Introducing and examining the most important theories and discussions in the philosophy of music. _ Investigating the most important criticisms that have been made on various theories in the philosophy of music and showing the efforts of theorists and philosophers to respond to these criticisms. _ Showing that old theories put forward by philosophers like Aristotle can still be relevant in current philosophical discussions. This highlights the importance of mastering the history of philosophy for researchers in this field. _ Demonstrating that music can (or even should) be subject to contemplation and philosophical inquiry. This research is classified as fundamental research in terms of the data collection method, which is qualitative research using a library research approach. Additionally, this research specifically utilizes up-to-date and primary sources in the field of philosophy of music.

Research Question(s):

Which of these two theories of Expression and Arousal provides a more comprehensive understanding of the relationship between music and emotions and offers a better explanation of our emotional experiences when confronted with music?
Which theory can better respond to the criticisms raised against it?
Literature Review
Some of the most important articles published on the arousal theory of music are as follows (in chronological order):Mew, P (1984) The musical arousal of emotions.British Journal of Aesthetics 25 (4):357-361.
Robinson, J (1994) The expression and arousal of emotion in music. Journal of Aesthetics and Art Criticism 52 (1):13-22.
 Beever, A. (1998) The Arousal Theory Again? The British Journal of Aesthetics 38(1):82-90.
Kingsbury, J (1999) Why the Arousal Theory of Musical Expressiveness is Still Wrong? Australasian Journal of Philosophy 77 (1):83 – 88.
Matravers, D (2007) Musical expressiveness. Philosophy Compass 2 (3):373–379.
 Arbo, A. (2009) Some Remarks on “Hearing-as” and its Role in the Aesthetics of Music. Topoi 28 (2):97-107.
Cochrane, T. (2010) Music, Emotions and the Influence of the Cognitive Sciences. Philosophy Compass 5 (11):978-988.
Eerola, T. (2016) Being Moved by Unfamiliar Sad Music Is Associated with High Empathy. Frontiers in Psychology 7.
Levinson,  j (2016) Music-Specific Emotion: An Elusive Quarry. Estetika 53 (2):115-131.
Wu-Jing He (2017) Emotional Reactions Mediate the Effect of Music Listening on Creative Thinking: Perspective of the Arousal-and-Mood Hypothesis. Frontiers in Psychology 8

This research is classified as fundamental research in terms of its objective. The general aim of this research is to establish a conceptual framework for the philosophical examination of the relationship between music and emotions

In response to the first question, we first need to see what each of these two theories offers in response to the most important issue regarding emotions and music, namely the issue of the "relationship between expressed emotions in music and evoked emotions in the listener." The expressive theory addresses this issue with the concept of "grounding," while the motivational theory uses the concept of "emotional codes." Our analysis shows that the concept of "emotional codes" is more effective than "grounding" for two reasons:"Grounding" is a concept that claims objectivity, while by definition, the meaning of music lies in its sensory content. The conflict between the expressive theory and the motivational theory is essentially a conflict over determining the place of sensory content in music. The expressive theory places the sensory content in the expressed emotions in the musical piece and considers these emotions as a crystallization of the emotions of the creator, while the motivational theory places the sensory content of music in the emotions evoked in the listener through music. Referring to an objective concept to explain the place of sensory content, if not a theoretical impossibility, is an additional effort that only complicates the conflict between these two theories.
The concept of emotional codes conceptualizes the issue at the mental (or intermental) level and provides an effective framework for explaining the position of the sensory content of music. Different and varied reactions to music are appropriate. Furthermore, by introducing the concept of emotional codes, one can pave the way for framing research issues in an interdisciplinary context. This way, the issue of the sensory content of music can be explored in the interdisciplinary fields of musicology, philosophy, psychology, and neuroscience.
Our analysis has shown that the theory of motivation with our experiential intuition is more compatible. This is because the basis of judging a musical work is the experienced emotions, not the assumed emotions that the artist intended to express. For example, when we label a piece of music as sad, it is not because the composer intended to express sad emotions, but rather it is simply and intuitively because that piece evokes a sense of sadness in us.
As a result, the theory of motivation provides a better and more valid explanation of the relationship between music and emotions.
In response to the second question, it is important to consider the main criticism that challenges each of these two theories and how they respond to it. Our analysis has shown that the main criticism of the expressive theory is the "expression of unexperienced emotions," and proponents of the expressive theory, in response to this criticism, question the principles of this theory. They do not necessarily consider the expressed emotions as belonging to the artist, but rather see the artist as simply a narrator of the emotions of another individual (or even a completely imaginary person). In this way, they raise the larger question of whose emotions are being expressed in music. Since the answer cannot be the audience (as that would essentially turn it into a motivational theory), this question remains shrouded in ambiguity and mystery.
On the other hand, in our research, we demonstrated that the responses that have been presented to the issue of "liking sad music" are not defensible and valid. Furthermore, by using the concept of catharsis from Aristotle, we were able to propose an acceptable response to this criticism. We showed that our proposed response can address all the criticisms that were present in other responses.

Eliot Cohen is one of the contemporary pioneers of philosophical counseling. He considers philosophical counseling as one of the branches of applied philosophy. His logic-based therapy (LBT) or his logic-based counseling and therapy is also a subcategory of this claim. His reason is that a philosophical counselor, especially a counselor with Logic-Base Therapy (LBT), empowers the skill of applying philosophy in everyday life, and this method provides his audience with a coherent, clear, and most importantly, methodical framework for applying philosophical ideas and methods in solving psychological problems (Cohen, 2015, p. 34). Cohen has always sought to develop logic-based therapy as an independent and reliable branch among philosophical counseling approaches. We can see this specific trajectory in his works from the very beginning of using philosophy in treatment.
On the one hand, we know that Aristotle, as a systematic philosopher, in the practical dimensions of his philosophy, not only asked what happiness is in life, but also sought to realize it. Cohen was inspired by this issue and generally believes that applying Aristotle's philosophy in philosophical counseling leads to the "self-care" of clients (Cohen, 2003, p. 18). In his treatment system, he has used not only Aristotle's logic and especially his approach to fallacies and his theory of practical analogies, but also Aristotle's moral philosophy and the concept of virtue and its practical application.
The main field of this research is philosophical counseling with a focus on Cohen's logic-based therapy (LBT method). Our main goal is to see how Cohen was able to use Aristotle's philosophy, especially his logic and moral philosophy, in philosophical counseling in his logic-based therapy system.

The main issue of this research is, in what sense Cohen's logic-based therapy should be considered Aristotelian. Answering this question requires answering at least two other questions: first, what is the contribution of Aristotle's moral and logical teachings in the establishment of logic-based therapy; secondly, how Cohen used the classical concepts and themes of Aristotle's philosophy during the establishment and development of this contemporary treatment method.

Following the development of philosophical counseling in recent years, and specifically about Cohen's method as one of the contemporary counseling and treatment methods, numerous articles and books have been written. Some of these researches have generally developed and described Cohen's LBT method, but none of them have directly addressed the influence and role of foundations and themes derived from philosophy and especially Aristotle's logic and methodology in the establishment and development of this method. However, the past valuable research about the LBT method will certainly help us in advancing the goals of this research.
The article Metaphysics of logic-based therapy (LBT) in Cohen's view (Nazarnejad, 2021) is a research that overlaps with part of our research goal and explains Cohen's method and its theoretical foundations. But this article does not focus specifically on the Aristotelian foundations and Aristotelian methodology of logic-based therapy. Perhaps Cohen himself made the most review of the background of our research. In 2000, he published a book called Philosophers at Work, and in its seventh chapter, he discussed the role of Aristotelian logic in professions such as law and medicine. He also wrote a book titled What would Aristotle do? in 2003, where he discussed the role of Aristotle's philosophy in philosophical counseling. In fact, this book may have emphasized the importance of Aristotle in philosophical counseling among other important works of Cohen in his logic-oriented method, but so far, no independent or critical research has been published - especially by commentators - that simultaneously analyzes the effect of Aristotle's moral and logical foundations in logic-based treatment.

Our philosophical method in this research is analytical, and as one of its aspects, we have analyzed documents. In this step of the analysis, we first collected the documents and then organized the claims and their content. Then, by explaining logic-based therapy (LBT) and searching for the obvious and hidden Aristotelian roots in this treatment method, we have presented our analysis and evaluation in connection with the Aristotelian foundations of logic-oriented therapy, especially based on the three aspects of the hypothesis proposed in the problem statement section.

In a comprehensive statement, from Cohen's point of view, the field of human feelings, emotions, and decisions has an inferential structure that is often hidden. What endangers a person's psychological health is the transformation of these internal conclusions into pseudo-inferences or so-called fallacies. It is for this reason that a person's will and then his words and actions fall into error, and therefore the relationship of a person with himself, others and the world around him becomes restless and confused.
But at the same time, he believes in this Aristotelian teaching that human happiness depends on living according to virtues. The solution to this psychological confusion in logic-based therapy (LBT) is to identify and fix these fallacies by replacing them with appropriate virtues in the same field of thinking.
Our analysis of the Aristotelian foundations of Cohen's logic-based therapy shows that: 1. In some subjects, Cohen has completely taken the basics of his discussion and his method from Aristotle; topics such as the Doctrine of the Mean, some types of fallacies and virtues, as well as the role of practice in establishing virtues in a person's existence. 2. However, in matters such as the deductive nature of human emotions, feelings and decisions, as well as being inspired by Aristotle's theory of "logical slips" and Aristotle's theory of practical analogies, Cohen only has an Aristotelian framework. This means that the foundations of Cohen's claims are Aristotelian, but when applied to LBT, new results were obtained. Overall, it seems that the scope of this second meaning is wider.

In the analysis of "Philia", Aristotle has deriving friendship from self-love in Nicomachean Ethics, speaking the importance of selfishness on achieving eudemonia. Dose books VIII and IX provide for an altruistic or egoistic view of friendship? Self-love is evident in Aristotle’s words; although the attribution of Aristotle's theory to moral-egoism has been rejected as a teleological theory. Altruism is expressed by the phrase '(to want good things for another 'for his sake and not for one's own'). The theory of Philia is a pattern including love to virtue found by a person in his own self first, and then extends it to the other. , i.e., our feelings or attitudes of friendship are derived from attitudes towards ourselves. The term “another self” represents a motivation for friendship that leads to altruistic goals, That is, attention to the other for the sake of other which arises from the similarity of people in intellectual part (nous).

A quintessential element in Nizami’s oeuvre is the correspondence between the characters’ articulation and discursive features. In other words, one can explore different layers of their subjectivity in light of their articulation. In this respect, this study investigates Nizami’s Iqbal-Nameh. When Alexander instructs his three advisors, Aristotle, Plato, and Socrates, to compile “Kherad-Nameh,” their individual formulation echoes their position and personality. This study aims to investigate the three advisors’ divergence of discourse in light of Fairclough's 3D model. He analyses the discourse in three levels: description, interpretation, and explanation. The description level is a textual analysis, the interpretation level is a contextual and intertextual analysis, and the explanation level is a socio-cultural analysis. This study concludes that in formulating “Kherad-Nameh,” Plato’s discourse is informed by his position beneath the king, Aristotle’s assertive discourse is informed by equating his position with the king, and Socrates’ authoritative/degrading discourse is informed by positioning himself above the king.

The theory of mental existence has been seriously discussed in Islamic philosophy and theology since the time of Fakhrazi. Meanwhile, some philosophers have proved this theory and others have denied it. Mir Qawamuddin Razi Tehrani can be mentioned among the philosophers who denied the theory of mental existence. This philosopher is influenced by his teacher Melar Jabali Tabrizi in denying the existence of the mind, and as Tabrizi connects the theory of the existence of the mind with self, science and perception, Mir Qawamuddin also pays attention to these axes like the teacher. The main issue in this article is the denial of evidence of mental existence by Mir Qawamuddin Razi Tehrani and how it is connected with the problem of perception and science. Of course, this review will not be devoid of critical and analytical aspects. The discussion method in this article is the descriptive-analytical method and the library data collection method. The brief conclusion reached by the article is that Mir Qawamuddin Razi, by denying the existence of the mind, cannot give an adequate answer to true propositions, and Mir Qawamuddin Razi's theory about the existence of the mind should be interpreted in the light of Aristotle's words, although he presented A revised theory of self-affection is unsuccessful except as a way of perceiving things.

Aristotle’s theory of moral responsibility, as a pioneer theory of ethics of virtue, presents a new approach to responsibility because of its particular attention to moral conduct. Aquinas, a follower of Aristotle, has provided a new interpretation of moral responsibility with an emphasis on character and a focus on completely voluntary human acts and the role of apriori reflection on act. In the views of these two philosophers, moral agent is an agent who possesses knowledge, personality vice, and the ability to perform completely voluntary acts. Accordingly, children and animals are never subjected to moral evaluations because they lack such moral capacities and characters. Aristotle and Aquinas believe that the realm of moral agents, in addition to evil and virtuous people, includes restrained and non-restrained ones. Following a descriptive-analytic method, the present paper investigates the conditions under which the acts of moral agents are subjected to ethical evaluations in the views of Aristotle and Aquinas. Based on the findings of this study, those acts that become the subjects of moral responsibility must be done voluntarily based on the moral character of the agent as a non-accidental stimulus for act, even if they do not originate in deliberation and are not based on prior decision making. This is because sudden acts also originate in certain sources and function as clear references for moral evaluations.

Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of the soul). Mullā Ṣadrā believes that the soul is corporeally originated. The principles of the Transcendent Philosophy, including the trans-substantial motion, the principiality and gradedness of being, and the corporeal origination of the soul, have made it possible to demonstrate corporeal resurrection. Aristotle also believes that the origination of the soul is corporeal. However, the extent to which Mullā Ṣadrā is influenced by Aristotle’s ideas in this regard has never been studied so far. This paper is intended to explain the Aristotelean roots of Mullā Ṣadrā’s discussion of corporeal origination following a comparative-analytic method. The findings of this study indicate that in defining the soul as a “natural and organic body” and, following it, considering the soul as a formal substance and a primary perfection of the body, as well as believing in the unitary synthesis of the body and the soul and the unity of the faculties of the soul, all indicating the corporeal origination of the soul, Mullā Ṣadrā is under the influence of Aristotle. Nevertheless, Aristotle’s approach suffers from some ambiguity because of the existing implicitness in some of his words and not referring to an explicit standpoint regarding the principiality of existence or quiddity, presence of motion in substance, and gradedness of existence.

Rhetoric, being among five arts of logic (i.e., Sana’at Khams), is a persuasive yet uncertain art. However, philosophers consider it as a non-philosophical and invalid art. In such a view, this art has no philosophical value and its users seek to deceive and influence the audience in order to attract their attention, so logical speech must be de-rhetorical. The study of early philosophers, especially Aristotle, shows that rhetoric is not one of the branches of uncertain logic, but it is a political tool and is a complementary art in practical philosophy, and because practical philosophy is one of the branches of philosophy, it is also related to philosophy. Plato considered rhetoric to be against the politics of society. Aristotle, also under the influence of Plato, first criticized the common discourse of his time, which relied on the Forensic type and sophistic method. Then, he tries to teach a desirable version of rhetoric for the prosperity of society, considering the necessity of rhetoric in political societies. Aristotle uses enthymeme to relate rhetoric to premises and to highlight its political nature by emphasizing the deliberative rhetoric. This study aims to investigate this proposition in Aristotle’s thoughts, and clarify the political implications of rhetoric.

In Muslim rhetoric, there are some debates about the way odes are composed. One of the debates among poets and critics is a narrative that contains specific instructions for composing an ode. That is, poets must go through certain steps to compose a beautiful ode. According to the instructions, poets should first think about the meaning and then choose a suitable meter and rhyme. Finally, they are to correct and confirm the poems. This study attempts to find out what the philosophical basis of this method of writing poems is. The study concludes that this foundation has its roots in Aristotle's theory of language mentioned in Organon and Peri Hermeneias.