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

According to Schopenhauer, awareness of death is based on Knowing the desire and abandoning the desire and self-willed death or canceling the desire for immortality. He denies any individuality in immortality. Therefore, his theory does not satisfy the desire for survival in man. According to him, awareness of death is achieved through intuition. Nietzsche looks from death to life. It is death that gives man the power to live. The ideal life of each person is determined by his characteristics. He wants man to live creatively and not passively. Nietzsche is a follower of individual natural ethics, but in explaining his belief, he ignores aspects of natural ethics that are based on things other than the struggle for survival. He also ignores the role of environmental factors and education in creating superhumans. What he introduces as a solution for the meaning of life requires having pure wisdom, while the common people lack it, therefore it does not work for everyone. Awareness of death is produced by all the natural forces. For him, the knowledge of death is of the type of understanding.

In various philosophical perspectives, the concept of the essence and being of the universe is one of the issues that has always led to discussions and reflections among renowned philosophers such as Plato and Arthur Schopenhauer. Plato, focusing on the concept of ideas and the world of thought, and Schopenhauer, emphasizing the will and the concept of the "thing in itself," have created various views on truth and existence, each influenced by different philosophical and historical backgrounds. This article seeks to provide a deeper insight into the concept of the essence or "being" of the universe and the epistemological function of art within it through the study and analysis of the perspectives of Plato and Schopenhauer. By examining these concepts, the role and importance of art as a means of understanding and cognizing the universe are explored. On one hand, a look into Plato's philosophy and the concept of ideas and forms is presented to understand how art relates to truth and being, and on the other hand, Schopenhauer's perspective on will and the "thing in itself" and the role of art in understanding and visualizing these concepts are examined. Given that each of these perspectives is rooted in rich and sometimes complex philosophical thoughts, the writing of this article is dedicated to a detailed analysis of the concepts and a review of various sources related to these topics. It is hoped that these analyses can present the perspectives of Plato and Schopenhauer in the context of art and knowledge to the readers in the best possible way, aiding in a clearer understanding and enlightenment of our perception of the world and art.

Literature Review:

In the articles "Aesthetics and Art in Plato's Philosophy" by Abolhasan Ghaffari (2015) and "The Role of Art in Schopenhauer's Thought" by Mohammad Javad Safaian and Amini (2009), Plato's view on art and its levels, as well as Schopenhauer's view on the role of art in alleviating pain and suffering, have been explained. However, the comparison between these two thoughts, especially the epistemic function of art in understanding the essence of the world or the thing-in-itself, is a new approach addressed in this article.

     This article attempts a descriptive-analytical approach. After explaining the phenomenal world and the essence from Schopenhauer's perspective, the importance and position of art, the levels of art, and its epistemic function in Schopenhauer's thought are discussed by contemplating Plato's philosophy and his view on the relationship between art and understanding the truth of the world.

Schopenhauer, like Plato, regards this world as a manifestation wherein the essence is manifested; because behind the sensible, there is an inner and mysterious truth, the visible world is entirely subsidiary and dependent on it, and there is no intrinsic difference between this visible world and the essence for Schopenhauer, just as for Plato, there is no intrinsic difference between the natural world and the world of forms. Considering the degrees of existence and corresponding degrees and levels of knowledge, this world is a shadow of that world, and knowledge of this world is a degree of levels of cognition, and during the example, it is considered as the highest example. The essence or the being of the world for Schopenhauer is the will, but the will is not the same as the Platonic example because from Schopenhauer's perspective, the Platonic example, which is rational, is an intermediary between will as the essence and the visible. Whereas, Schopenhauer's will be not accessible to reason. This is where the role and position of art in Schopenhauer's philosophy become clear; because Schopenhauer, like Plato, believes in the epistemic function of art; because art for Schopenhauer is not the expression of emotions and feelings; rather, art is a particular understanding of reality. Art is directly and immediately, not with general and abstract concepts, seeks to reach the essence and being of the world, and with art as the power of inner thought, knowledge of the essence and will, namely, the inner and true reality of the world, is attainable. Therefore, Schopenhauer considers true art as the observation of the general and will. Furthermore, art can create a kind of deep thought in humans to free the mind from the captivity of desires and, as a result, transcend suffering and hardships in the superior world. Plato, considering the relationship between epistemology and ontology in art, like Schopenhauer, seeks to give authenticity to art. Plato, by raising the criterion of knowledge for the artist in creating an artistic work, shows that the arts, as it were, in different directions, are reflective of knowledge of truth and untruth. Therefore, for Plato, knowledge is the most important component in imitation; if imitation is based on ignorance and lack of knowledge, it has a reprehensible meaning, and imitation based on knowledge is desirable and preferred. Plato in the Republic considers imitation as a formative authority that can be multi-layered; that is, it can be close to the truth or far from it, and while being imitative, believes that to imitate well, one must know the truth. The closer an art is to the truth, the more valuable it is; therefore, any art indifferent to the truth is considered worthless.

The present research is about the relationship between teachings in Ferdowsi's Shahnameh with the thoughts of philosophers and thinkers such as: Plato, Schopenhauer , Nietzsche , Hume and Will Durant have studied about the purpose of marriage about the purpose of marriage, the criteria of choosing a husband (attention to body and fitness and courage). In fact, the purpose of this research is a philosophical analysis and reflection on the purpose of marriage and the criteria for choosing a husband in the Shahnameh . The purpose of marriage and mating in Ferdowsi's Shahnameh is to give birth to a child. Courage and fitness are among the criteria for choosing a husband in the Shahnameh. Why bravery and fitness were the criteria for your selection in Shahnameh ? How was the position of the body and the beauty of the body in the Shahnameh? There are questions that the author has answered based on the teachings of the mentioned philosophers. The results indicate that the sanctity of marriage was due to the continuation of the species and the birth of children, physical fitness also helped the continuation of the correct species, and the beauty of the body was as important as the beauty of the mind. Also, in the ancient world, due to the existing conditions, attention to the body was paid attention to along with the soul and soul. In this research , an attempt has been made to deal with this issue with a descriptive - analytical method .

In the present paper, one of the most applied topics of philosophy, that is, wise living, which promises happiness, has been discussed. This issue is traced and investigated comparatively, especially in the thought of Ghazali and Schopenhauer. That humans have always been concerned about living well can be witnessed in ancient texts and advice from ancestors. In this regard, wisdom guides humans in a way that they can have happy and peaceful moments. Here, both Ghazali and Schopenhauer described self-knowledge as prior knowledge and necessary for happiness. They both believed that human wisdom could guide them to the blissful. However, there is a difference between Ghazali and Schopenhauer in that Ghazali emphasizes religious elements and proposes practical methods such as implementing Sharia’, seeking knowledge, and striving for a living. In contrast, Schopenhauer has paid attention to other issues like anthropology and understanding the nature of human life, based on which he described health and planning as useful methods.

Asceticism has been one of the most important concepts in Arthur Schopenhauer’s philosophy, especially in his theory of salvation. He has defined salvation as releasing from pain and suffering and achieving long-term tranquility. According to him, such tranquility may be achieved by the way of asceticism. Life is suffering according to him. Hence, a way of relief must be sought. Thus, he has thought that the source of all suffering is will. He has actually considered suffering as a phenomenon of will and an essential part of human life. Therefore, will has to be denied, surpassed, and dumbed if relief and peace are required. Denying and ignoring the appetites and wishes makes the relief possible. Thus, he paid special attention to the concept of Asceticism and declared it as the only way of true salvation. This essay tried to explain the concepts of Asceticism and salvation and then show how Asceticism may soothe human beings' sufferings and lead to salvation according to Schopenhauer.

The present research is about the relationship between teachings in Ferdowsi's Shahnameh with the thoughts of philosophers and thinkers such as: Plato, Schopenhauer , Nietzsche , Hume and Will Durant have studied about the purpose of marriage about the purpose of marriage, the criteria of choosing a husband (attention to body and fitness and courage). In fact, the purpose of this research is a philosophical analysis and reflection on the purpose of marriage and the criteria for choosing a husband in the Shahnameh . The purpose of marriage and mating in Ferdowsi's Shahnameh is to give birth to a child. Courage and fitness are among the criteria for choosing a husband in the Shahnameh. Why bravery and fitness were the criteria for your selection in Shahnameh ? How was the position of the body and the beauty of the body in the Shahnameh? There are questions that the author has answered based on the teachings of the mentioned philosophers. The results indicate that the sanctity of marriage was due to the continuation of the species and the birth of children, physical fitness also helped the continuation of the correct species, and the beauty of the body was as important as the beauty of the mind. Also, in the ancient world, due to the existing conditions, attention to the body was paid attention to along with the soul and soul. In this research , an attempt has been made to deal with this issue with a descriptive - analytical method .

Art is one of the most obvious mysterious manifestations of human culture and civilization Which has always overshadowed human life. in Schopenhauer's philosophy, art, as a part of This system, is presented in its interior and is an integral part of his philosophical system. This study is library method and content analysis seeks to examine the place of the art of Music in Schopenhauer's philosophical system. in order to achieve this, the whole category of art has been studied from the perspective of this Philosopher. the results of the studies Showed that in Schopenhauer's philosophy, art is no longer considered "art as art", but art Seeks to solve the problem of existence and as a means and passage for liberation from Domination of will to life, the principle of Sufficient direction and its face is proposed. Schopenhauer believes that music has no place and no illusion makes us familiar with a kind of Deep reality outside the place and, it has more power than other arts to raise us from this Sensual world. he considers music the best arts and architecture as the lowest of them. Because, music is not only ideas, but also will itself, and architecture, like the furthest place to ideas, is the lowest of the arts.

In this study, the differences and similarities between Rumi and Schopenhauer’s views on will have been investigated with a descriptive-interpretive method. Schopenhauer is a philosopher who explicitly accepted fundamentality of will and recognized it as the fundamental human force and the basis of his efforts and activities, including thinking. In his philosophical system, he has used terms such as “the world as representation of will” and “the will to power”, which are considered to be the indicators of his philosophical system. Rumi also defended the human will by stating religious, intellectual, sensory and intuitive evidence and introduced him as a free-willed being. He even deems the endeavor to thank God for His blessings as will. According to him, the lover voluntarily and freely annihilates his will in the will of the beloved. Examining these two accounts of the will can reveal their commonalities and differences, which removes the ambiguities related to this issue and provides the ground for the audience to become more familiar with it

Schopenhauer believes in his metaphsics that everything in the world as determined by the will, under the principle of sufficient reason and the time and the place, and necessarily become objective. Naturally, the human will as the moral foundation should follow the principle of sufficient reason and objectivity will necessarily, In this case, the fundamental moral Schopenhauer is excluded because the ethics need to freedom and stay out of the realm of  the principle of sufficient reason.He goes to side separation nomen and phenomen that resolve this obstacle with establish term Liberum arbitrium indiffentiae and attribute liberty to nomen; while human will as the base of morality located in realm phenomen and under the principle of sufficient reason and the time and the place. Therefore followes of necessity and is not free. Other subject is that Schopenhauer believes that human will is freedom capacity being and substance not capacity act; while liberum arbitrium prove in morality realm through freedom in acts. Therefore Schopenhauer problem doesn't solve with mere accept freedom capacity being and substance.

Opinion on the concept of state has a deep root in the history of western political thought. Although there have been brief and marginal studies in this area in ancient Greece, we notice more attention to the concept of state and its coordinates since the Renaissance. Germany, during eighteenth century, is one of the most important arenas on this concept. As one of its thinkers and contemporary of Hegel, Schopenhauer has also paid attention to the issue of state during his discussions. The problem of the present study is the nature of state in Schopenhauer's political thought. The hypothesis of the present paper is that Schopenhauer's theory of state as opposed to Hegelian thought, rejects the totalitarian and the Hegelian ideal state on one hand, and, based on the rule of the concept of evil and how he views metaphysics in its philosophical apparatus on the other hand, takes on a minimalist and protective nature.

The reasonability and purposefulness of the world’s system is a perfectly evident issue to many of philosophers. Schopenhauer, the German philosopher of 19th century, has viewed this phenomenal world, with regard to its essence, as Will of which arises the struggle in it. Therefore, suffering would be taken as a natural consequence of volition and the will. Among Muslim philosophers, Avicenna, emphasizing Divine Knowledge and inseparability of evils from material world and regarding the wisdom and purposefulness of Divine acts, has viewed a better system than the current one as impossible. In this paper, in addition to explaining Schopenhauer`s thought on the priority of the Will to reasonability for this world, its consequences including suffering and evil as well as the solutions for them have been described. Also, such consequences as explained in Muslim philosophers` works, like those of Avicenna, have been brought to consideration.

The book of ethics, law and politics includes the translation of the essays by famous German philosopher Arthur Schopenhauer. The various sections of the book encompass concrete issues that Schopenhauer has, like any other philosopher, expounded on the basis of his ontological and epistemological foundations. In this paper, we try to survey his ontological, epistemological and methodological foundations, as well as the relation between the conditions and the context of his personal and social life with his thoughts, to understand his most important concerns. Also, while referring to the structure of this book in terms of its form and content, the relation of our current world to the Schopenhauer's thoughts and reflections is analyzed briefly. An important issue in Schopenhauer's political and social ideas is the role of blind and aimless will as the ontological basis of his views, which has led to a bitter insight toward man and political life. However, he places great emphasis on human life, especially on ethics as a relationship between human beings and the art. So despite his pessimistic and tragic point of view, he is trying to provide a verifier vision of life.

Shopenhauer considers humam life to be meaningless. He denied the existence of God due to the existence of a plenty of pain and suffering in life and believes that people unreasonabley assume It to make their life meaningful. He also contends that creation of such a world is a mistake. The life of human being in this world is a process in which they do not have a clear goal. Thus, it is only an aimless continuation. In his view, since the majority of life is surrounded by pain and suffering, it is worthless. He also emphasized the role of free will in the life of human being, asserting that it make human life an endless process. This is because his demands are unlimitated and this causes pain and suffering and meaninglessness of the life. I think there are some mistakes in his view. He considers pleasure to be the benefit and purpose of life. But this is not the only benefit and purpose of life, and there are other things that are more worthy than mere pleasure. Also, it is not the case that the use of free will is always entails suffering, because moving forward to a goal usually indicates a sense of pleasure, especially if one considers a virtuous goal.

The study has been conducted on the basis of studying and analyzing Schopenhauer's social criticism on the women’s issue and emphasizing his article about women. The starting point of our discussion begins with the question whether Schopenhauer generally criticized women’s existence or their life conditions. However, what results can be achieved from Islamic teachings in comparison with the views of the philosopher. using the philosophical and hermeneutical analysis method, offering some contemporary scholars and researcher's views on issues of feminism school and relying on the clear and significant difference between legal and philosophical feminism, it can be said that the pessimistic philosopher’s views came from his metaphysical pessimism and specifically refer to the beginning of his philosophical thought. In fact, his views on the women’s issues have more legal perspective than a philosophical one. So, with a focus on the outlooks of Islam and the West on the women’s personality, two different views have been expressed: Islam holds a metaphysical and sometimes emotional view on the women’s issues but the West takes an instinctive and sometimes legal view on the women’ issues, also Schopenhauer is greatly influenced by the Western outlook. Therefore, this article attempted to assess and comment on the theories of Schopenhauer.by expressing his and Islamic views about women’s issues.

Ethics and aesthetics are the most important values in human life, and they have since a long time ago been subject to inquiries by intellectuals. In this paper, we will be concerned with an account of the nature and manner of the relationship between the two values in Schopenhauer’s philosophy with a descriptive-analytic method. Schopenhauer takes ethics and aesthetics to be two ways of emancipation from the phenomenal will and selfishness. The nature of ethics is compassion and beneficence, which is obtained through transcending the phenomenal self and is accompanied with justice; that is, seeing oneself and others to be equal. An aesthetic understanding and artistic ingenuity are possible if one negates selfishness and transcends the utilitarian self-interested outlook, leading to the openness of one’s heart and knowledge of the absolute example. Thus, in both art and ethics, one comes to observe the reality of himself and the being, and by negating the will, one comes to see his internal self as equal with the reality in itself. Many artistic forms, such as tragedy, can help in the negation of selfish will and ethics. And ethics paves the path for aesthetic understanding by helping one transcend selfishness and self-interestedness.

Ilia Abu Mazi lived in twentieth century and in the imitation toward to innovation era. Although he did not have a deep philosophy in his poetry he outstripped Thomas Aquinas who lived in thirtieth century. This philosophy was one the most important ones in that era which the church had accepted it. Abu Mazi was completely pessimistic; although the life stream can destroy any thing in its way but the abovementioned poet could overcome it. The hometown was like a black paper which ignorance and cruelty could be seen everywhere. His pessimism was similar to Khayam’s and the present paper tries to study the similarities and differences of these two poets.

“Compassion“(Karuna) is one of the Buddhism’s teachings that it’s importance is different in (Theravada and Mahayana). Compassion is the third state of the fourfold spiritual states which is, according to Theravada, the only state of Arhat; and in Mahayana besides the basic principle of Bodhisattva leads to salvation.According to Arthur Schopenhauer (1860-1788), the teaching of Vedic ‘Tat Tevam Asi’ corresponds to metaphysical unity to which he always refers. He regards this teaching as the basic principle of Compassion. Considering Maya as the basis of suffering and argues that eradication of Maya through understanding reality that is, understanding the teaching which says “Tat Tevam Asi“contributes to the realization of the teaching of “None-Self“and real metaphysics. Freedom from Samsarah happens when the teaching of “None-Self “is put into practice. That is,Karuna and then, Nirvana are realized. This Buddhist course is of paramount importance in the doctrine of Mahayana. In fact, Compassion is the main feature of Mahayana and it is the goal of Bodhisattva. According to Schopenhauer's philosophy, deliverance or salvation is hard to attain, therefor his philosophy is considered close to the doctrines of Theravada.

In this paper, we investigate the relation between Will and Knowledge; especially the effect of the will on knowledge in its Western philosophical tradition. A short record of the issue from the ancient to the present time is offered and William James, a twentieth century American philosopher, is introduced as the criterion in this field. Therefore, the history of the issue is divided to three periods: “Before James”, “James”, and “After James”. The role of Nietzsche and Schopenhauer are narrated as two key philosophers in the first period and it is explained why they are not widely welcomed in this regard in the world of philosophy. Later, we examine the general lines of James’ theory; especially his “The Will to Believe”. In this part, we show that some of James assumptions are not acceptable, although, his theory in general is defendable. Finally, we look at Quine’s thought as the philosopher who spread James’ teachings recently among the philosophers. We show that Quine’s naturalism, universalism, and even his naturalized epistemology have been influenced by James. At the end of this paper, the influential contemporary philosophers in this field are introduced.

Kant، aware of the difficulty of the epistemological rational of religion which brings about religious experience، followed a new path in philosophy and، instead of beginning from the method of obtaining certain knowledge، started from the possibility of certain knowledge. He was deterred by research in the method of certain knowledge، which was the destination of rational religion، and therefore went beyond the epistemological limits. Instead، he went on a search for a foundation regarding epistemology and achieved this feat via a transcendental method. The transcendental method، which in general considers as its axis investigating the possibility of a priori certain epistemology، though it resolved the lacks of epistemology، had its own weaknesses which brought about the protest of Kant followers who، though loyal، breached their promise and though close، put distance between themselves and Kant. Fichte transformed the transcendental method by dialectic، and Schopenhauer، by returning to Barkley، ruined Kant’s transcendental method. The present paper reviews Schopenhauer’s passage through Kant’s method and shows that Schopenhauer، though he accepts Kant’s transcendental conditions، he opposes Kant’s transcendental reasoning، which Kant claims to have derived from purely transcendental sources. He also challenges the self-proclaimed object and the exemplification object and، eventually، chooses Barkley’s direct method in experimental idealism.