جستجوی مقالات مرتبط با کلیدواژه "sublimity" در نشریات گروه "علوم انسانی"

The purpose of the current research was to investigate the cultural growth and sublimity of women in the virtual space set from the psychological and sociological point of views. The research universe included all the psychological and sociological texts related to the virtual space set and cultural growth and sublimity. The sample encased psychological, sociological, cultural and the virtual space subjects concerning women. The method of the research was descriptive-analytical. To collect data documentary and library procedure by note taking on index cards involving the significant concepts was implemented. The data was analyzed via content analysis. The results of the research showed that women needed to have mental health, participate and benefit from the facilities and opportunities of social life and their capabilities, including scientific and cultural approaches, helped women to achieve independence and self-sufficiency. The promotion of psychological health and sublimity of women was influenced by several factors, including the most important of them - the factors of restraints, promotion of public culture, women's networks and organizations, media and virtual space which were referred to as "virtual space set". Also, correct policymaking based on Islamic and Iranian culture could provide the basis for maintaining the balance and psychological health of women along with their growth and sublimity. Establishing communication and interaction of women with the society through virtual space and creating traditional networks and organizations specific to women were effective factors in maintaining the psychological health and cultural sublimity of women, which could be transformed from the specialized and scientific to the public and the popular fields.

Today, environmental crisis of cities is caused by material attitude of humans towards environmental system and consequently the wrong ethics of citizens facing it. While in Monotheistic Worldview, universe is a unified entity, with all beings moving and guiding in path of growth and sublimity, so that no purpose other than resurrection and return to God can be imagined for it. In this Worldview, citizens are not only responsible for just and trustworthy exploitation of environmental elements, but is also responsible for preservation, promotion and sublime progress of all the environmental elements to their own perfection and purpose of their creation.The purpose of this study is to explain role of citizens' environmental ethics in sublimity of environment based on Quranic teachings. In regard, qualitative content analysis method is used to analyze ethical statements of Holy Quran. The interpretation used in this study was interpretation of Al-Mizan and coding, classification and categorization of selected texts is done by ATLAS.ti software. In total, 590 codes were extracted from ethical statements related to research subject, which was reduced to 113 after removing similar codes. Remaining codes were categorized into 23 components and 7 categories and finally, in three dimensions final model derived from results of qualitative content analysis was presented. model proposed is excellence of citizens 'environmental ethics based on the interpretation of the paradigm, in which three dimensions of citizens' divine worldview, Orientation towards perfection, and actions of citizens in context of divine laws are emphasized and expected to lead to attitude.

Development and progress in its concrete reality depends on the development of human’s viewpoint and practice. The development of human’s thought and practice arises on the basis of human’s powers, existential areas, movement, understanding and action. Thus, the process of existential and substantial movement in the individual and social domain is the constitutive to the development and progress of human society. From the point of view of the human- ontological foundations and approach of transcendental wisdom, man has existential level of rational, soul, and natural. In both the individual and social dimension of human life, these levels are constitutive to the existential development of human and community. In this paper, considering the levels of the human’s existential powers and how they extend to the individual and social dimensions, three longitudinal and sequential layers of rational and theoretical development, ethical and practical development, and civil and institutional development were identified. An important feature of this view compared to modern and contemporary approaches and views in the history of Western philosophy that can provide an united, comprehensive, process description, resulting from realistic, value, institutional, individual, and social stages of human life, so that do not be challenged in explaining the link between reality and value and the individual and society.

This essay is going to show that the relationship between sublimity and morality in Kant’s precritical thinking doesn’t have a systematic philosophical form. The reason can be sought out in these two things: first, aesthetic feeling and moral feeling haven’t been distinguished clearly and have been defined in terms of each other. Second, morality is grounded in feeling, not pure practical reason and its a priori principle. In Observations on the Feeling of the Beautiful and Sublime, Kant invites human beings to ground moral principles on general affection. Although these principles are universal, they are not speculative rules and every human being should find them in his bosom. These are the feeling of beauty and dignity of human nature. In Remarks in the Observations on the Feeling of the Beautiful and Sublime, Kant’s thinking about morality changes in the way that can be regarded as the basis of his thought in critical period. However, he still believes that moral feeling is a kind of feeling of pleasure and displeasure to which we are not passive, but we are active because of possessing moral freedom.

The success of British colonial rule during the nineteenth century was not only dependent on the threat of military force, but also on the sophisticated use of rhetoric so the civilizing mission of Europeans established based on culture as rhetoric and followd 18th and 19th century literature and philosophy. This superiority was followed by 18th and 19th century`s philosophy and literature. Emanuel Kant, the great philosopher of 18th century, in his book “Critique of Judgment” that its first part is the Critique of Aesthetic Judgment and its second part deals with the Critique of Teleological Judgment. Kant in this book introduced a subject, that achieves beauty and sublimity and finality under special conditions; however since in Kant’s view, such understanding is not specific to all people, this question arises for critics that whether there is a sign of racism and colonianism in third criticism of Kant Subject. So, the main question of this article is that is there any colonial and racism streaks in third critique of Kant. This article based on the ideas of the post-colonial critic and theorist, Gayatri Chakravorty Spivak, is a well-known scholar in diverse fields of post-colonial research, examines and answers this question. Spivak believes that Kant’s theories in two cases, use racism and colonialism; first in analysis of sublimity he states that raw man can understand sublimity as a terrible conceptions because he is not educated and cultured; secondly, in finality discussion, considers Australian indigenous inhabitants without humane nominality. Therfore, the indicating subject of universality or Kant Human does not refer to all humans, but only pays attention to burgeous educated man subject of European Enlightenment period as providing a part of rational principles of Imperialism development.

Concerning about the technological advances in the last decades and human alienation, Sohrab Sepehri has a deep viewpoint to the worldwide affairs. His poems reflect the problems and paradoxes in the modern world. While creating symmetry, he is portraying the Past and Present, Terrestrial and Extraterrestrial, in which the superiority is always given to the Past in his perfectionist mind. Sohrab is so awaken and multidimensional that to pursue sublimity he barely needs exaggeration. He surpasses the analytical reasoning clearance to express his message with supreme astonishment. Introversion and peacefulness in the lap of nature is one of the paramount in his poetry which are inspired by mysticism and romanticism in his thoughts which look up to sublimity. Problem: The question is whether Sohrab is looking for the usefulness in his poetry or astonishment? The hypothesis is that he is trying to use complicated images, to create astonishment, sublimity, mental and emotional induction in order to guide himself and his readers to another world and beyond. Significance of the Study is that the multidimensional sublimity in Sohrab is comparable to the ideas in Longinus, Burke and Kant. In other terms, Sohrab is pursuing an endless and non-conformist mystical love with an astonishing depth.

This research deals with the concept of uniqueness in creativity as one of the artist's concerns and her personal features differentiates her from her peers in literary approach and critical view horizon based on her learned knowledge and literature.The reflection of such concept can be found in the book Teyf-e- Al-Khialwritten by Sharif Al-Murtazain both poetry and its criticism. The poet mentions words and expressions related to imagination. Next, shedraws its different types in four forms: first, uniqueness in interpellation and rejection, second, in trial and interpretation, third, in dependency and forth ,in uniqueness in sublimity and presidency.

Studying beauty was at first scientific or experimental cognition but it was then changed into a theoretical knowledge; eventually, in the eighteenth century, it became an issue in philosophy. The science of beauty includes the science of aesthetic and its belongings provide norms for the interests in community through analyzing the emotional value of society. In the range of the science of beauty, aesthetics is the outstanding value and concepts such as beauty, grace, majesty, nobility, and holiness are all its synonyms. In this paper, the works of Sa’di have been studied based on the philosophical aesthetics; it has been found that he, in line with other philosophers, has studied the material and spiritual influence of beauty. In his works, Sa’di, in line with Plato and Aristotle, believes in the goodness and beauty and believes beauty to be a tool to modify human; so, in his works, he credits to ethic and moral virtues and offers intellectual guidelines for human happiness. He knows "beauty" to be a sign of the beauty of God and says that God is beautiful and, because the world is beautiful, it is the extension of the right qualities and appearance of names and attributes of God; therefore, the world is beautiful which, this idea, derives from his mystical views to the elements of the universe. In line with Aristotle, Sa’di believes beauty to be the fitness of components. In his view, good composition, moderation, gentleness, good stature, and harmony are the reasons of beauty. He sometimes believes beauty to be subjective, sometimes objective, and sometimes it is a combination of the two. Sa’di, in his work, focuses on the beauty of the sublime too; he is sometimes surprised by the size of things, and sometimes astonished by their being horrible and mysterious.

The overall perspective from which one sees and interprets the world is called the worldview. This perception of the world can be divided into three categories of religion، philosophy، and science that come in the order mentioned. In religious ontology، the first creation is the divine light. Religion is the origin of all sciences. The moment philosophy and science resort to religion، knowledge and human understanding of life move towards evolution and development. In religious worldview، beauty originates from absolute beauty; the nature of the absolute is aesthetic and cannot be any other way. According to Plato، in the line of ontology، aestheticism in philosophical worldview is first formed in the world of ideas، it is then entered in the world of mathematics through its quality and quantity، and it can be seen in the world of senses. In scientific and empirical worldview، nature and the world have a spatial and aesthetic space. The world is God''s workshop of divine creation and the most beautiful among the creatures are human beings. In the interaction of religion with philosophy، Muslim scholars and philosophers have obtained their school of philosophy from religion. In the interaction between religion and science، empirical aestheticism is registered under God''s provisions; and in the interaction between science and philosophy، the scientific and empirical aestheticism is specific while philosophical aestheticism is general and contains various examples. Real beauty originates from religion and value system and continues in philosophy and science; after the appearance of beauty، the beauty of religion، philosophy، and science interact; thus، all beauties become united in religion.

A country’s growth and sublimity is of special significance for all. Observing the views of the leaders of society can contribute to the collaboration and alignment of the efforts to achieve the ambitious aims and thus preparing the ground for creating the civilization which the leaders consider ideal.It seems that studying history as the most extensive science has a good effect on the creation and sublimity of civilizations including the new civilization accompanied the Islamic Revolution. Therefore, it is necessary to study the views adopted by Imam Khomeini, the leader and founder of the Islamic Revolution. In this regard, the present research contains a thorough study of Imam Khomeini's testament and his other works, using an analytical- library approach. The aforementioned necessities can, according to Imam, be divided and arranged into two main groups: moral and individual” and “political and social”.