جستجوی مقالات مرتبط با کلیدواژه "ابرانسان" در نشریات گروه "فلسفه و کلام"

Nietzsche's anthropology is based on the foundations of materialistic and empiricist thoughts and has reflections worthy of attention. The present research has been done with the descriptive-analytical method in the field of anthropology from Nietzsche's point of view and its consequences in the opinion of some Islamic thinkers. Some of the findings and results of the research are as follows: Nietzsche, by denying rationalism, pushes man to the border of absurdity, then to save him, he tries to institutionalize the belief in man that power originates in him. In this regard, in Nietzsche's view, the superman is a person who has brought all his power to the fore to dominate others as much as possible. Whereas, in the eyes of Islamic thinkers, man has two dimensions, material and spiritual, and the negation of rationalism and confronting divine thoughts is the cause of discrediting wisdom. They believe that power is realized in an independent way for God, and although power is desirable for humans in some cases, it is ugly if it is aimed at oppressing others. According to their belief, the source of Nietzsche's nihilism is the negation of spiritual matters and the idea of godliness, because closeness to God as a basic goal gives identity to human life.

Anthropology has been one of the most fundamental issues in the history of human thought and has been addressed in various aspects so far. This paper, with a comparative-critical approach, examines the thoughts of two prominent philosophers, Nietzsche and Allameh Jafari, in this field. Nietzsche, with an earthly definition of man, summarizes his nature only in the material element and considers the spirit as a set of senses and affections. By original zing human instincts, he does not consider any realm of kingdom, including origin and resurrection, for human beings. He considers issues such as ethics and religion as self-made constraints that by passing through them, man will become superhuman. Allama Jafari, unlike Nietzsche, considers human beings to have two material and spiritual aspects and considers the person as a means for the development of the spirit and considers authenticity from that spirit. He has an innate personality, nature and human mission to achieve commitment and responsibility through self-knowledge. Of course, in his view, man must reach the real self by adjusting himself naturally, because the earthly aspect of man cannot lead the spirit. Therefore, Nietzsche superhuman due to its limited and earthly identity cannot meet the excellent and original needs of human beings. Therefore, concepts such as God, religion, worship and ethics will be one of the fundamental elements of human identity that by properly understanding that man finds his identity in harmony with the song of existence, reaches to a reasonable life.

In philosophies of education based on religious knowledge, the two basic concepts of God and sin as two motivating and deterrent elements have the highest educational function in these systems. Although, according to Nietzsche, God and every other concept related to him is the product of the pathological thoughts of humble human beings and for the purpose of intoxicating and fooling mankind, he rejected the values ​​before him and established the values ​​on the basis of which The will to power is its stronghold. Nietzsche's superhuman is not as a product but as a culture, the head and stem of education, nor is it based on taming but on principles such as self-sacrifice, discipline and command.In Nietzsche's proposed culture, God is the source of power and abundance, and closeness to him is my weak negation and finding myself in the superior semen. In the leading research, first by conceptual analysis, the meaning of sin and God has been studied first in Christian thought and then in Nietzsche's intellectual system.The ultimate goal of creating new values, the principle of transforming the survival-oriented will into the power-oriented will, as well as the practical recommendations of internal command and attention to all aspects of life, were extracted.

Übermensch is one of Nietzsche’s most famous and also most controversial thoughts. Controversies around it are mostly the consequence of the complexity and obscurity of the very idea. In this article, examining Nietzsche’s writings in line with Heidegger’s reading of his work, first, I explore the deep interrelation between the concepts of Übermensch and “the Eternal Recurrence of the same”. Then, I demonstrate the unique role of the Übermensch in the gathering of Nietzsche’s two great ideas – “Eternal Recurrence” and “will to power”; I argue that for Nietzsche, the Übermensch is identical with the pure reality. Next, I explicate Heidegger’s interpretation of this reality, and the relation between technique and Übermensch; in accordance with this interpretation, I argue that Nietzsche’s Übermensch and Heidegger’s essence of technique -Gestell- are thoughts concerned with the same issue. Following that, I state that “the Eternal Recurrence of the Same” is the metaphysical articulation of consumption and represents the emergence of the world in the frame of technique.

Nietzsche points out that these are the outputs of metaphysical theological thinking and that the ultimate outcome of these worldviews is despair, hopelessness and disappointment which results in nihilism. The history of Western thought, as Nietzsche believes, has been full of hostility and hatred towards life as if life is the enemy of thinking, and human salvation requires disengaging oneself from life. Nietzschean affirmation as the alternative of Western thought has a smiling face which is a key component of his thinking. This point of view is rooted in life affirmation, desire towards life and the joyful wisdom. This joyfulness is due to the self-command and the pleasure of will to power and the privilege of having the maximum power which is realized in Nietzsche’s Übermensch. Übermensch reconciles with the past, affirms the present, constructs the future through the bridge of affirmation, and realizes all entities, the self, his fate and predestination through eagerness towards eternal return. Health in Nietzsche’s view is a kind of joyful living, in contrast to metaphysical thinking syndrome, and its full form is realized in the burst of powers and smile figure, which means smiling to life, to the time and place, and this is a Dionysian smile.

“Nihilism” is one of the basic keywords in Nietzsche’s thinking, and because of its strong connection with his other teachings, it is considered to be a principle subject in his philosophizing. In fact, nihilism is Nietzsche’s criterion to evaluate whatever is relevant to the fate of human and human society. On one hand, he accused the most fundamental organized systems of thought and belief in religion, philosophy, and science of a kind of nihilism (passive) which in his view is somehow despicable and rejected; and therefore deserves to be destroyed. On the other hand, he, asking for the help of a Savior called “Super human”, invites us to another kind of nihilism in order to replace what has been destroyed. This paper intends to presents Nietzsche’s argues in his critique of these systems and also to provide a detailed description of the types of his nihilism.

Friedrich Nietzsche is a philosopher who speaks repeatedly about death and addresses specifically the "Voluntary death" in his works. It Also can be inferred from some of his sentences that he directly invites  human to choose death .This invitation isn’t equal with denying  life (as Schopenhauer presents), but arises as a result of mixing it with other newfound ideas, such as the "Will to power" or the "Overman". The Overman, as a light of hope that shines on Nietzsche’s regarded humanity is an excellent example for the will to power and acceptance of the "Eternal return" theory in the world. For this purpose, in this article, we should talk about Overman in related with voluntary death, to understand his criticisms of those beliefs that represent the negation of life. According to Nietzsche, "Preachers of death" are those who consider just one dimension (suffering) ;while thinking about death will be valued if it is in perfect harmony with thinking about life. However, at the end, we will see his statements are not sufficient and he failed to draw one obvious and practical way for this harmony .So after him, also, thinking about the meaninglessness of life and suicide as the logical result extends the experience of absurdity.

This paper aims at introducing characteristics of Nietzsche’s “Superhuman” as much as possible. Being principal subject in his philosophical activity، “Superhuman” is one of the most basic philosophical thoughts of Nietzsche. As a time-conscious and deep thinker، he has properly realized the meaninglessness of life in his time and society and therefore intends to pass the human being through “Nihilism” crisis like a compassionate and knowledgeable physician، opening a bright and desirable horizon in front of his eyes. Nietzsche’s brilliant plan to achieve this purpose is the destruction of all common beliefs and norms and “revaluation of all values” with a noble and aristocratic approach away from slavery-like degeneration. A big mission for which a prophet، called “Superhuman”، is selected in order to give the meaning to the meaningless life with his creative and strong will، resulting in happily aspiring of frequent repetition of life in the form of “eternal recurrence”. He also amorously embraces the current world with all of its deficiencies.

The issue of macranthropos and microcosm is discussed in Sadrian Philosophy. Here, man is compared as the “microcosm” with the external world as the “macranthropos”.In order to grasp a better understanding of this topic in Mulla Sadra’s works, we have to pay attention to certain preliminary points. For example, we should learn from which perspective and based on which philosophical thought Mulla Sadra studies man. The knowledge of the background of this topic in other schools is also necessary in this regard.This paper does not deal with this issue in the field of anthropology, which studies man from the four dimensions of physical anthropology, archeology, linguistics, and cultural anthropology. Rather, the question here is whether there exists essentially anything under the title of macranthropos and microcosm in the history of philosophy. That is why we recognize Mulla Sadra not merely as a rationalist philosopher, but as a theologian (muti’allih) philosopher. A related question here is whether there exists anything in this regard in the Book and Sunna.This paper will also cast a glance at gnostics’ related ideas because they play an essential role in our understanding of Mulla Sadra’s view of man. Perhaps, one can claim that without following a gnostic approach, which is apparent in the Transcendent Philosophy, we cannot learn about Mulla Sadra’s view of this issue.