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

The aim is to study the dimensions and meanings of Bildung in Kant's theory of genius in the third critique with a descriptive and analytical method.

On the other hand, genius is designed to resolve the gap between the beautiful in art and in nature in the third review. On the other hand, the presentation of genius is considered a way to turn from aesthetics to the philosophy of fine art in this critique. When studying Kant's theory of genius, we realize that the role of imagination and aesthetic ideas under a certain concept of a product as an end in it is stronger than the direct intervention of understanding. Considering the harmony of faculties in the discussion of genius shows the harmony of imagination and understanding. The induction in the theory of genius in the metaaesthetics of the ideal of beauty in art is determined from the point of view of the creative artist. The goal related to beauty in art supports the formation and agreement of imagination and understanding. The study of ideas in the third critique shows that the idea has multiple aspects. The third aspect is found in genius: a positive, secondary presentation of an idea that is implemented through the creation of "another" nature, which here is the aesthetic ideas. The description of the connection between the aesthetic idea and morality in genius reveals that artistic beauty and morality come together. The beautiful thing in art is not less than the beautiful thing in nature, but "is a symbol of morality." In this way, the separation of two types of beauty, i.e. natural and artistic beauty, is overcome. The explanation of the socialization or grouing experience of genius consists in calling and expecting the harmony and agreement of genius faculties in another genius. In genius, without losing the exceptional and unique character of genius, he/she gives universal and general value to the agreement it produces and must be able to transfer its power and life to other powers of the audience. Taste and judgement have a disciplining role in genius and a part of education and training in human faculties. Art is the product of artistic genius, which has an educational aspect in terms of technique and style. Genius is not a teachable talent in terms of the expantion of ideas, amazing substance, metamorphosis and transformation o genius. In addition, in order to reach social results in the sense of Bildung, we can address the subject and his social role in an emerging civil society according to Kant, whose first step is taken in the face of beauty and common sense. This critique places taste in a larger context than human society. Humanity is characterized by a sense of sociability and the capacity to convey pleasure and thought. Beauty in nature and in art, a central role in fostering social connection between different people; And it is closely related to the cultivation of moral sense.

The study of the theory of genius in the third criticism based on the meanings of Bildung shows that this term was more than ideal educational perfection for Kant. According to Bildung meanings, genius has the following aspects:1) Formation of the harmony of imagination and understanding; The common sense of genius and the agreement of the audience's faculties in accordance with the faculties of genius, which is coordinated with nature. 2) Cultivating faculties, cultivating the mind, spirit of a genius and calling other geniuses, 3) Educational role of the product of genius in terms of technique and style, 4) Form; receiving the reflective form of beautiful art or the product of genius by imagination, 5) Bilde/image; Beautiful art as an image through the aesthetic idea as a mediator of cultural meanings and values, 6) education; propaedutic in cultivating  faculties of mind and moral training of the audience for higher and superior moralability, 7) preparation for social community based on a common sense in the path of culture development rely on consensual agreement (individual faculties and people together).This research shows that the issue of creating a work of art and the genius of a creative artist is placed in the path of Kant's anthropology.The research suggests to focus on the harmony of faculties among all the meanings of Bildung for genius. In this case, the condition of supersensible unity of faculties comes from the unconscious substrate in the Leibnizian sense; That is, the place that maintains the relations that the subject establishes both internally and externally; A place based on free, indefinite and unconditional relationships. In this case, the formative pattern of agreement between powers in genius comes from that substrate and shows the extraordinary unity of all faculties together as a living unity. As a result, Kant's debate on genius is directed towards expressive process of individuality, individual difference and individuation; It opens up to the future philosophy and finds its own educational paths and training results.

Through the genesis, which means deep harmony at the farthest distance, the meanings of Bildung in Kant's Third Critique will increase and intensify.  Deep harmony at the farthest distance means, it is possible to defend the doubling of the intensities of faculties with different functions when the hierarchy of faculties loses or messes and again harmonizes them based on the degree of their intensities.

This study aimed to analyze the concept of Bildung, which is based on Herder's concept. Accordingly, it is possible to provide new conceptual components for the education system. Herder draws a goal for human beings, ignoring history and culture, that this target reaches a common point and finds meaning in the shadow of cultures and multiplicity of ethnic identification and nations, and that is the meaning of humanity. The present study explains the concept of Bildung, culture, and humanity using the method of conceptual analysis and considers humanity as the purpose of education and the concept of culture and its elements as a way to achieve this goal. Finally, he concludes with the basic concepts of education. The result of the present research is based on the fact that the concept of Bildung has a basic role in developing Human, Transcultural, Comprehensive and Harmonious education; So, in general humanity in Herder's thought is the supreme purpose of human creation and education and the concepts of culture and Bildung help us to achieve the desired human perfection. From Herder's point of view, culture is texture and context and also content for education. It means that culture is the history and theory of education in terms of context and on the content side, it is the idea of Bildung, which he considers cultural education. Therefore, a type of dialectical relationship can be found between the concepts of culture, the idea of Bildung, and the purpose of education, which is humanity, so that one is impossible without the presence of the another. Finally, the basic concepts of education, which were concluded based on the concept of Bildung and its components, include freedom education, historical education, transcultural education, progressive education, and aesthetic education.

Bildung in Fichte's philosophy is related to his general ideas in practical philosophy, especially with his interpretation of the importance of social unity to shape the members of the society and the influence of moral rules in people's lives. Also, Fichte's cosmopolitan desire for human flourishing is influenced by his thoughts on cultivating a model nation. His thought direction is not in line with a racist point of view and in his thought he encourages people to form a single society with the component of humanity and freedom. In his early thought, Fichte seeks to form a collective Bildung through the issue of freedom in the position of interpersonal harmony, and in his late thought, with the help of freedom and a new definition of knowledge, he wants to cultivate a model nation that is be an objective example in front of other nations in order to create a cosmopolitan world. The method of this research is qualitative, and the description and analysis of the relationship between freedom and Bildung in Fichte's thought has been done with the documentary-analytical method, and the research data has been collected in a documentary way. The result of this research wants to show that Fichte, with his definition of human freedom and its relationship with Bildung, places the ultimate goal of man as absolute thought and free will, which is the creator of harmony between people.

From the perspective of phenomenology, this research considers the essence of education-Bildung and its different manifestations in the entire history of education. Relying on the first stage of phenomenology, we first turn our face away from the common, evident concept of Bildung. Then, via deconstruction, we will ask about historical phenomena and the nature of Bildung, which will eventually look at the common feature of Bildung or its essence from Heidegger’s perspective. Historically, none of Bildung’s phenomena are essentially the same. They are phenomenal possibilities in the history of education. Every one of the phenomena has the temporal disclosedness of education-Bildung hidden within it, however, none of them can take hold of its totality under their control. Here, the essence of education-Bildung, in its phenomenological expressions, will be deconstructed and in a negative Heidegger manner, we will show that none of these phenomena are the total essence of Bildung. Hence, the essence is embedded in the context of time, which is a kind of openness and caring, as well as the development of the human essence in the overall sense. The essence is both disclosed and hidden in Bildung’s manifold manifestations.

The concept of Bildung is one of the key concepts that has been influential for more than three centuries in the Western intellectual and cultural space, and in particular in Germany. This concept has multiple and varied implications both philologically and in its application in various fields. In this article, to examine the meaning of this term and then its impact on different epistemic and cultural fields, we have to begin with the lexical etymology of this term and its advent in the Middle Ages and its propagation in the eighteenth century. In the third step, a history of its application in the German intellectual and cultural space will be presented so that it can be used to analyze the various functions of the term. In the fourth step, the conceptual network of the implications, symmetries, and contradictions of this term with other related terms (such as Kultur, Zivilisation, Erziehung, Humanität, and even terms such as Geist and Wissenschaft) will be drawn up. It is only on this basis that in the fifth step, a kind of category of different meanings of the term Bildung was obtained; and in the sixth step, in addition to the philosophical and theoretical meanings, functions of this term in the ordinary literature will be analyzed. In the seventh and last step of the article, while referring to the inner conflict and the blockade in the concept of Bildung, some critical points of this concept, especially for us and our world, will be mentioned.

After highlighting the importance of social mission in Humboldtian university idea, this article will inquire about the relation between this mission and human agency. To do this we employ a more deduction philosophical analysis method. Clarifying the meaning of the social mission of the university, which we use here, will be the first step. According to this criterion, in the second step, we will read out the social mission of this idea. The base for this part is more the Fichte and Humboldt's texts. Finding the main elements of human agency and its relation to this idea of the university will be the main step. In this case, results show, without considering the human agency, the expansion of cultivating in society and promoting the ethical culture of a nation, will be not possible. Furthermore, it seems the main phenomenon of the human agency should be considered in the social mission of this idea, as far as we could say they are too interdependent and linked to each other. Refer to some reasons why this idea is still alive and introduce some dimensions of our society, will be present in the last section.

We Know that during second half of 19th century and first half of 20th century mathematical-natural sciences impressively developed in Germany and scientists as Planck, Einstein, Schrodinger, Haber, Helmholtz ,… presented their most important works and theories in this period. At the same time , Jaspers ,in the second decade of 20th century, claimed that German " Wissenschaft " is distinct from science. Wissenschaft for him, is concerned with the totality of life, culture, literature, history ,Arts, ethics and etc.In this article we will try to establish that the German understanding of science is grounded in concepts of historicism, historicity and bildung (culture ,education,…). These concepts of course are heritages of German Romanticism

Some scholars argue that the concept of "culture" is one of the most difficult and yet most important concepts of the human sciences. This concept has undergone many changes in the West, and it is still a source of ambiguity, and based on various principles and historical contexts, it has several interpretations. Given the importance of this concept in the religious literature of the Islamic Republic, considerable attention should be given to it. Therefore, explaining the development process of the concept of culture in France, Germany, Great Britain and Russia, this paper, through a historical method, seeks to modify the concept of culture within the context of transcendental philosophy which is regarded as the theoretical basis of the Islamic Revolution and its leader's view. This task has been accomplished on the basis of a rational argument. According to this viewpoint, through their unity collectively with the degrees of existence and manifesting these meanings in their behaviors and decorum, people create the culture which represents a retrograde step of meaning to common understanding and shared behaviors and social actions.