جستجوی مقالات مرتبط با کلیدواژه « برگسون » در نشریات گروه « فلسفه و کلام »

Phenomenology is one of the most important nowadays’ philosophical movements. Although Husserl is the founder, you can find its roots in philosophers’ works like Descartes, Kant, and Bergson. Heidegger Learned phenomenology from his professor and used it as a way to understand Being. Phenomenology for Heidegger transformed from Husserlian simple form to a way to understand the truth. Part of this transformation is because of Bergson's influence on Heidegger. In Heidegger’s opinion, Bergson, with bolding the importance of consciousness for understanding life, had a part in establishing Husserl’s phenomenology. By translating Bergson’s works into German, Max Scheler played a crucial role in gathering attention to Bergson's philosophy. This effort led to Husserl’s important work, the investigations of internal time consciousness, which are partly published in Husserl’s later works. Furthermore, Bergson, by making a difference between common time and real-time or ‘duration’ in understanding life, showed philosophy a new way of understanding truth. For Heidegger, phenomenology without understanding the concept of time, and centralization of Dasein as temporality, is not conceivable. The phenomenology is one of the most complex topics in the philosophy of the 20th century, and the simplest way to understand it is to pay attention to the formation of its roots. Considering that not enough research has been done on the influence of Bergson's philosophy on the phenomenological movement, this article tries to cover as much of this need as possible.

Bergson's philosophy is based on the two basic issues of real time or "Dirand" and "intuition" and there is a deep connection between the trinity of "time", "movement" and "intuition". Bergson believed that true philosophy is based on intuition. In this pure intuitive union, man does not get locked up and captured in himself, but finds a kind of sympathy and harmony with the existence and reality of Ceylon. Here, "came out" means freedom from limitations and freezing. In Suhrawardi's philosophy, the problem of intuition is as a way to find the truth, which is preferable to reasoning and proof. Therefore, compared to other methods of discovering the truth, originality with receiving inner things, discovery and intuition, and for this reason, Sohrawardi's philosophy can be called "authenticity of intuition". The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.

Bergson's philosophy has sometimes been regarded as dualistic and sometimes as monotheistic. The price of being partial to each has been to destroy some of Bergson's concepts and specifications in favor of others. In the meantime, some have tried to read Bergson's philosophy as dualistic and monistic at the same time, but the efforts have not only been unsatisfactory, but have also added to the previous difficulties; Because sometimes he has changed Bergson's philosophy to a philosophy of existential unity, sometimes he has made it based on a dialectical foundation, and sometimes he has turned it into a kind of conventional dualism. Gilles Deleuze, by proposing the doctrine of "difference", has given a reading of Bergson's philosophy, based on which Bergson's philosophy has different moments of dualism and monotheism, in each of which Diernard accepts a different "expression": From absolute dualism to hidden monogamy and then to recovered dualism. The purpose of this article is to highlight the fundamental difference between Deleuze's reading and other readings of existential unity or dualistic or dialectical of Bergson's philosophy, and to show that the explanation of these moments and especially the explanation of the logic of the last transition to recovered dualism requires recalling a doctrine that although Deleuze himself He cultivated it, he did not emphasize it much in his reading of Bergson. In this way, the claim is that explaining the logic of separating the moments of Bergson's philosophy in Deleuze's reading, as well as the logic of the transition from one to the other, instead of considering the two statements of Dirndt, it is necessary to consider the third statement of Dirndt as a difference in itself. This is the way that the expression of each aspect of Dirand is possible in three types of difference: Dirand as a pure thing in the essential difference, Dirand as a comprehensive thing in the difference of the material, and Dirand as a creative thing in the difference in itself.

Gilles Deleuze can undoubtedly be considered one of the most important philosophers and theorists of cinema. In the 1980s, Deleuze wrote two volumes of cinema books, which established the main directions of cinema philosophy as a separate discipline in the university. Among different philosophers, Bergson has the most influence on Deleuze's theories. Both of them believe that time is not linear and quantitative but qualitative and non-local. The extension of this philosophy led to the formation of the chronology as the main basis of time and cinema in Deleuze's works. In the first volume of his book, Deleuze deals with movement-oriented classical cinema and in the second volume with time-oriented modern works. Time is the central element of Deleuze's modern narratives, dividing images into temporal mirrors and crystals. Deleuze strongly believed in the simultaneity of non-linear times and events in modern works. In recent years, modern Iranian cinema has turned more and more to Deleuze's philosophy and many time elements can be seen in various works. This research comes with Deleuze's modern cinema theories by examining the films of Fish and Cat made by Shahram Makri, Dragon! The work of Mani Haghighi and Homayoun Ghanizadeh's mockumentary comes to the conclusion that the filmmakers of the younger generation of Iran became more interested in non-linear events with tools such as retrospective and forward-looking, as well as the association of past, present and future times in one scene. In the meantime, Makri is strongly influenced by the time period and Mani Haghighi, as a philosophy student, borrows many elements from Deleuze in his works.

This article follows Heidegger’s criticism and analysis of Bergson’s philosophy of life. Heidegger’s interest is because Bergson is looking for a way to understand life as it is. In his research, Heidegger considers some of Bergson’s opinions promising, such as paying attention to the concept of time as a key to grasping the truth. Still, he criticizes some of Bergson’s theories, such as the inadequacy of language in understanding life. In general, the results of this research are divided into three parts; In the first part, the concept of time in Bergson’s philosophy is given as a key to understanding life, where Heidegger introduces Bergson as one of the pioneers of modern philosophy. The second part of the article is devoted to the issue of language and the inadequacy of the concept in Bergson’s philosophy. In the third and final part, Heidegger criticizes Bergson’s theories about language and tries to find a way to understand the truth through the concept of time. Attention to consciousness and its connection with life through Bergson’s time or duration is another topic of great importance to Heidegger. Despite all of Heidegger’s criticisms of the philosophy of life, he still considers Bergson’s work as the most promising research and effort to reach the truth.

Bergson's philosophy has been based on two fundamental questions of real or "inertia" and intuition, and has established a deep linkage between the three concepts of time, movement, and intercourse. He believes that intuition is the movement of evolution and the creative activity of exuberance, and in response to the spatial and sociopolitical views, the existence of a self-evolving, self-evident creative movement, which constantly creates new forms of life, and progresses in nature and excitement To higher levels of development. In studying motion, first, we have tried to prove and clarify freedom and freedom, and it has paid attention to the problem of time in order to study it. In Bergson's view, the controversies that have been made between those who believe in their algebra and their recklessness are due to the incorrect understanding of the concept of late, and then, to the sequence and coincidence, to some extent, and to some extent, and to address this mistake, the set of algebraic doubts and definitions for which And the problem itself will be ruled out. Bergson is not opposed to the theory of evolution, but with the opposite of the scientific theories of evolution, which deny the creative activity of life and consider evolution as much as the arrangement of material parts. In this paper, Bergson's dynamic interpretation of three time talk, intuition, and motion, which is the same as the constant mood.

Free will is one of the important concepts of Bergson's philosophy, which he has artistically associated with the concept of real time (Duration), which is considered a new concept. In order to reach this new understanding, Bergson considers all the arguments of the determinists and voluntaryism to be a kind of geometric symbolization caused by the confusion of time and space and negates them. From his point of view, the determinists propose two types of physical determinism and psychological determinism through the law of conservation of energy and psychological experience. the supporters of the rational proof of free will by using the power of imagination consider the action after it is done, which is the image of the action in It is the space, not the action itself, because the action itself is during execution. From Bergson's point of view, free will is a concrete relationship between the ego and the action it performs, this relationship is indefinable and we understand it directly (intuitively).This article has discussed and investigated freedom in Bergson's thinking with a descriptive analytical method, and the result will be a deep understanding of this issue.

Henri Louis Bergson's book, "The two sources of morality and religion" shows that there are two sources for ethics and religion which in turn AkhlaqVdynVjvd two types: 1-ethics package that religion is related to the "static" moral Ast2 Dean opened the "dynamic" package Ast.akhlaq static religion and ethics related to social cohesion and development associated with creativity Dard.akhlaq opened opened a dynamic religion of peace Vhdfsh Vsfast.srchshmh ethics Vfragyr is open to "creative emotions," the Namd.ama ethics Knd.dyn static and dynamic religion with Vhmnshyn VhmnshynQlAst but Vthvl creative intuition. creative evolution dynamic between religion and ethics agreement between mysticism and morality and how to open car in the modern era is the focus of this article. Bergson argues that if religion is merely a response in the face of danger and at risk and in the event that there is no danger arises why religion still remain? Many of those who are in the field of psychology of religion and the opinion of the author have tried to offer psychological explanations of religion.

Recently, some comparative studies have been done regarding the interpretation of time from the viewpoints of Bergson and Mulla Sadra. In these interpretations, the issue of "intuition" in the philosophy of Bergson has been compared with the theories of "Substantial motion" and "Principality of Existence" in Mulla Sadra's philosophy to examine similarities and differences between them concerning the concept of time. Reviewing the meaning of "intuition" and "Substantial motion", along with analysing some concepts such as memory and matter, creative evolution, matter, power, will, space, life, morality and religion, we can realize that there is a deep difference between Mulla Sadra's and Bregson's interpretations of the concept of time and that their philosopies in general, are basically different.

The article seeks, through a glimpse in to the young Ahmad Fardid's works, to attain some main characteristics of his next thoughtful development in order to provide a background for a more scientific and just judgment about him. The survey of the young Fardid's works can help us to understand better the story of the presence of Heidegger's thought in Iran. More clearly speaking, unlike those who conceive of the spiritual, meditative interpretation of Heidegger's thought in the horizon of the tradition of Iranian¬¬-Islamic wisdom as an arbitrary and non-scientific one, the article attempts to set forth the question whether the responsibility of such a spiritual interpretation of Heidegger's ideas in the horizon of the tradition of Iranian¬¬-Islamic wisdom lies with Fardid or others. In the writer's opinion, Henry Corbin is the very person who is the responsible of such an interpretation. This point has basic effects on the question of the validity of spiritual, meditative interpretation of Heidegger's thought in the horizon of the tradition of Iranian¬¬-Islamic wisdom.

Time is a reality with strong ties with the existence of human being. The humankind has always found himself in its torque, as if one cannot escape its grip. The author believes that Mullā Ṣadrā and Bergson, though coming from two different philosophical traditions, they opened new horizons and found fresh ways for understanding “time”. They were of the opinion that the reality of time has to be interpreted in its relation to existence. Mullā Ṣadrā considers time to be a reality abstracted form the existential quality of material beings. Bergson, on the other hand, considers time to be equivalent to motion, and thinks of it as “duration” (durée) which can only be understood through self-awareness and pure intuition because it forms the foundation of our existence.The author in this article presents the explanation of the two philosophers about time, and tries to compare them in order to find some resemblance between the two.