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

In this article, we want to think about the concept of desire in the philosophy of Deleuze and Guattari, and through it, to understand Deleuze's ontology of the concept of "event". In formulating the concept of "desire", they are looking for an answer to the problem of the chaotic world of contemporary man. A world where for its resilience contemporary man seeks refuge in all kinds of ways of escape. Deleuze and Guattari create a new conceptual system centered on the concept of "desire" in order to answer the why of this situation and draw ways to avoid it. In this text, we tried to analyze the concept of desire from their point of view in connection with the concept of "Apparatus" by Foucault-Agamben and Finally, we should approach a new understanding of the concept of the event as its escape from the relativistic postmodern challenge. An understanding that Deleuze included in the concept of "life power" in his last writing and in this context, he offers us a strange and yet familiar view of "life".

Explaining actions through cognitive and motivational components such as cognition, desire, intention and etc. is amongst the most important issues in the philosophy of action. The main goal of this research is studying the qualities that convert Man’s behavior into action. Defining action and explaining the basic factors involved in it are two interconnected issues, i.e. the identified factors involved in action exactly correspond the criteria (qualities) which convert behavior into action. In Western intellectual tradition belief, desire and will are the most critical factors determining action while in the Islamic intellectual tradition more emphasis is laid on the concepts of might, choice and will. The present study examined the aforementioned concepts in the views of Islamic philosophers and theologians in the light of Allamah Tabatabaei. It was concluded that knowledge, above all, practical knowledge is the most critical factor involved in Man’s action. According to Allamah Tabatabai, compared to might, desire, will and choice, it is the practical knowledge that carries the most critical role in determining action and distinguishing it from behavior.

The basic issue of this research is to examine and analyze the definition of "intention" in the philosophy of Davidson and Mulla Sadra, and its purpose is to distinguish "intentional action" from "unintentional". Clarifying the nature of this action and its precise definition is important in practical wisdom and some sciences such as jurisprudence, law, and ethics; because the subject of these sciences is intentional action. Davidson does not consider "intention" to be an independent mental state and reduces it to "the causality of belief and desire in performing an action"; therefore, an action is an intention if and only if it is the effect of the desire and belief of the agent. Mulla Sadra is also reductionist about "intention", but unlike Davidson, he considers an intentional action as an action resulting from "the will and the Second-order awareness of the agent for the purpose of the action". The results of this research, which were obtained based on the descriptive-analytical method and through the analysis of the logical requirements of the concept of "intention", show that Davidson's definition, due to facing problems such as "non-reduction of desire to will" and "deviant causal chain"; does not prevent others. As a result, Mulla Sadra’s definition of "intention" and "intentional action" is more defensible than his definition.

Philosophers consider perceptual, passionate and practical origins as the beginning of Human action according to Allama, The will in the process of the action is independent of perceptual and passionate origins. The research deals with Allama's innovation in this field with a descriptive analytical method. AlFarabi and Avesina believe in the efficacy of alanayyah and consider perception as the main origin of action. Desire and will are considered as a requirement for the perception Central believe in the oficacy of manifestation. Sadra analyzed abstract perception while discovering details as the main origins of the action and he sees will as a requirements of perception and desire as the origins of action. ln this way with the intensity of desire will is a type of desire. Allama does not consider perception and desire as the main origins of the action from his point of view existence is the origin of the action perception and desire are inherent qualities not actual as an imperfect cause the affect the realization of the action but the perfect cause is existence and it reach the stage of action with Will. According to Allama the real is the main origin in the realization of the action.

The problem of this article is to examine the distinction between a "true" appeal and a "mentally regarded" appeal. This research has made a distinction between these two types of appeals using a descriptive-analytical method. The findings of this research show that real and mentally regarded appeals differ from each other in at least two main ways: 1) In real appeals, the originator and motivator of the "intermediary" is God Almighty; While in mentally regarded one, the originator and motivator of the "intermediary" is the human being. 2. In the true appeal, in the very reference to the intermediary, the concept of closeness is not included in the closed being, and both believer and unbeliever enjoy such appeals; while in the mentally regarded, in the very reference to the intermediary, the concept of closeness has been included in the closed being. The most important result of the research is: "to make distinction between a true appeal and a mentally regarded appeal". This distinction, while explaining the meaning and concept of appeal, will also solve some of the problems caused by the confusion of these two types of appeal.

The connection between ethics and metaphysics has always been an important problem in Neoplatonism. This question is also raised in the philosophy of Ibn Gabirol (the Jewish Neo-Platonist philosopher). Ibn Gabirol tries to connect ethics and metaphysics by the concept of ‘desire’. For him, the world consists of two movements: procession and reversion, i.e. the transformation of unity into multiplicity and the return of multiplicity into unity. Desire is both the cause of procession and the cause of reversion. “Human being” is the level from which the reversion begins. For this reason, he must turn “descending desire” (procession) into “ascending desire” (reversion). It is ethics that helps an individual, in his movement towards happiness, to make the ascending desire dominate the descending desire, that is, the ‘the pure indeterminate’ or ‘First unity’. But how can ethics do it? Ethics leads man towards his ascending desire through adjusting the natural dispositions. Man, because of his animal soul and his descending desire, confuses the determined things for the pure indeterminate as the object of his happiness. This causes the soul to go out of balance and tends to move toward multiple natural dispositions. These natural dispositions themselves cause a person to move further away from happiness. Ethics puts a person on the path of happiness through balancing natural dispositions.

The purpose of this research is to identify the individual and social characteristics of the good life according to the wishes of the prophets and believers. This research is practical in terms of its purpose and is carried out using the descriptive-analytical method and using library resources. Since the prophets and true believers are among those who have reached the path to the good life, their individual and social prayers and wishes can express the individual and social characteristics of the good life. The wishes that belong to the social dimension of the believers' lives, according to some verses and traditions, will be fully realized in the ideal society of the advent era. According to the wishes expressed by the prophets and saints in the Qur'an, the individual and social characteristics of the righteous life are: receiving wisdom and joining the righteous, true worship, enjoying divine guidance, etc.; economic growth, stable and comprehensive security, taking away the power of the enemies and winning over them, purification of the nations, etc.

“According to “Confessions,” what is the root of the pessimistic view of St. Augustine and other first Christian philosophers on desire and pleasure, and why does this philosopher think that pleasures are evil?” This article is going to provide some insights about this question.Augustine believes that “the delight of loving God” is the one and only real pleasure, and all other earthly pleasures are considered as evil. But why are earthly pleasures evil? Augustine explains this from three different aspects: At first glance, it seems that Augustine blames some ignorance or perceptual (or cognitive) limitation for the deviation of pleasure and desire. Although this theory is consistent with some parts of “Confessions,” it is not consistent with the other parts. Augustine believes that even the pleasures and desires of children are evil. This clearly shows that in his philosophy, the evil of physical pleasure is not related to perceptual errors or ignorance. It seems that even the instincts are evil, and Augustine thinks these basic desires (instincts) are not perceptual. According to Confession’s text, Augustine believes in “original sin” and considers it as the cause of the deviation of the desires and pleasures of human beings. This Christian doctrine says that everyone is born sinful. Original sin is the guilt of disobedience to God passed on from Adam and Eve to all subsequent generations. Because of this disobedience, human pleasures and desires also became sinful. Although this theory justifies the issue in many cases, it cannot cover all the problems. If Augustine attributes the evil of human pleasure and desire only to the “original sin,” then he must always regard human desires and “needs” as evil. But he emphasizes in book 10th of “Confessions” that some prophets, such as “Noah” and “John the Baptist,” would eat any meat they wanted to satisfy their needs and never deviated, but “Esau” deviated once he consumed lentils. “greed” can be cited as the cause of the diversion of desires and pleasures. According to the holy Bible, the snake first seduced Eve, and then Eve seduced Adam to eat the forbidden fruit. What the snake did with Eve was nothing except arousing his greed. In fact, Adam and Eve became sinful due to their greed. It is clear that what caused them to be exiled from Eden was the desire (greed) they had before the descent and original sin. It should be noted that the above three answers are all the causes of deviation, but each one is itself the cause of another. In other words, human greed is the cause of the original sin, and the original sin is the cause of ignorance, error, and deviation of pleasure and desire. And these three causes (on three different levels) explain the deviation in our pleasures, inclinations, and desires.

As justice and freedom are the pivots of Jean-Francois Lyotard’s thoughts, what he thinks of art can be a significant reply to the relation of art and politics. According to Lyotard the ruling power of metanarratives of modern societies has been over in post modern ones, since the metanarratives are problematic themselves and they cause some injustices. In order to resist against the metanarratives, Lyotard proposed desire. According to Lyotard desire can appear as different forms, a common thing such as an art. As Lyotard puts it, art is free of modern discussions and negotiations because of intending to be childlike or unconditional inhuman. In the other words human is like a newborn baby without being under any pedagogical method, like a white plate without any drawing on it, without any allegiance to any ideology with specific aims. It has natural needs and aims. This creature exists inside of every mature and immature human. Now art is like an event and wills this creature. What is meant by event is an occurrence which is not compatible with any predefined systems acquiring to reflective judgment being able to challenge the ruler system and manifest the differences. Accordingly, it eliminates the previous methods of explanation and wants to create a fairer world by prescribing new remedies. From this point of view, art cannot support and be the complement of policy making. After having studied, translated, and analyzed Lyotard's opinions and his commentator, this paper aims at clarifying this relation.

Herbert Marcuse, a Frankfurt philosopher, has tried to redefine the concept of reason from Hegel's point of view. In his different view, he tries to show that the category of cognition and self-consciousness is not possible without addressing the hidden parts of the reason by adding psychoanalysis. He argues that it is an important part of recognizing desire and has been suppressed by the system of dictatorship in history. For Marcuse, the field of aesthetics and art are the parts in which the psyche is manifested, through which one can recognize the neglected parts and the position of individual desire and approach freedom. A case study of Kamal al-Molk of Iranian culture is a very good example, given all the angles that Marcuse describes. An artist who does not change when he sees change and, on the contrary, resists it and does not happen to achieve the self-consciousness that Marcuse wants. This poses a new complexity to Marcuse's position. This article tries to explore the inadequacy of each of the philosophical and psychoanalytic views according to the given example to say that the desire of the subject involved in the individual subconscious is confiscated long before puberty in childhood. He is barren and incapable of any movement. In this new narrative, it becomes clear that the concept of reason has a recovery beyond the mere realization of Marcuse's intended aesthetics, and that its implications are more serious and profound than what Hegel, Marcuse, and Freud thought.

The main purpose of this research is to explore the thoughts of British philosopher Roger Scruton in the scope of aesthetics. Scruton was particularly influenced by Kant's project of critique of rational faculties, and Wittgenstein's insights into the realm of language and meaning. For this purpose, the steps he has taken in the development of analytic aesthetics (in two parts of judgment of beauty and beauty areas) have been extracted. This study was conducted using first-order library resources using conceptual analysis method. According to Scruton, aesthetics is the core of philosophy and is more important today than other branches of philosophy, even if it is dependent on other branches because of this central discipline. The most important results of this study are the reconstruction and application of two concepts of Disinterested interest and Means-End dualism, The elementary platitudes in aesthetics (pleasure, rank, attention, reason / judgment, description of object and first-hand judgments of beauty), the relationship between sacred, beauty and desires in human beauty, distinction of understanding and explanation in natural beauty, practical reason in everyday beauty and differentiation of fantasy-imagination and pattern of belonging or fitting in artistic beauty.

"Hope" is one of the most important psychological needs that is rooted in human innate perfection. Hope means waiting to achieve the desired matter that its means are provided and man rejoices and delights in its realization. Hope plays an important and influential role in various aspects of life. Strengthening the spirit and creating motivation through "hope" that brings man to happiness, which is the most important aspect of human life, are the most important aspects of Islamic spirituality. Using an analytical-deskresearch method, this paper shows that the religion of Islam, as a comprehensive and complete religion and in accordance with the nature of human beings, considers the provision of human needs in line with the ultimate goal, which is nearness to God. The findings indicate that Islamic spirituality, based on the Holy Quran and the traditions of the ahl al-Bayt (PBUT), considered the hopeful elements and factors in line with the ultimate goal and it leads people to true hope, which leads to true happiness.

In this study, by a comparative method and analyzing the components of communication, content, belief, motivation and tendency, semantic relationship of prayer, du`aʿ, in Islamic culture and "desire" in the law of attraction is discussed. Prayer is based on the components of which desire and faith are the pillars, but the most important concept in the law of attraction is desire. As understood by the findings of the study, prayer/desire and faith/belief may not be taken to be in agreement in Islam and the law of attraction. Prayer is based on rationally realistic and defensible ontological foundations, and epistemologically viewing, it seeks superior content and its goal is to promote human existence. Instinctive need, ontological poverty, knowledge`s state of being agent for awareness, transcendence-giving love, existential perfection-seeking and moral life are viewed as the foundations and requisites of prayer in Islam. But in the law of attraction, serious critiques against the foundations of "desire" can be proposed. In addition, it may not be defensible in terms of the purpose and dimensions of perfection-seeking.

The hermeneutic of the self concept in Foucault’s workprovided a condition for a new form of his study, an analysisof the relationship between truth and the subject, and the development of knowledge into the mechanisms of self-care. For Foucault, the hermeneutics of the subject, unlike its traditional technologies, is not a simple form of an act of self-care to achieve some degree of moral excellence; rather, it formulates and processes the entire humanities system, modern literature, and related sciences. Here it is no longer an external coercion to reveal and interpret oneself, but a kind of morbid desire to empty the inner secrets as a text, and in the presence of the symbolic. This excessive and deviant longing for the symbolic, which targets passive articulation of the subject's desire, can be symptomatic as a pathological thing. In the present study, five clinical symptoms including introspection, narcissistic aspect, masochism, obsession and femininity of language were identified in Foucault's hermeneutics of the subject and within the framework of Freudian psychoanalytic principles. Symptoms that all have neurotic aspects and indicate that hermeneutics can be placed in the category of neuroses in the classification of desire disorders. A disorder whose fundamental characteristic is the defeat of the ego (unconsciousness) as the geometric location of the principle of pleasure, against the principle of reality and its external manifestations (culture, ethics, law, etc.).

The reinterpretation of Hegel's philosophy on the basis of desire and negativity is a new work that seeks to reinterpret idealist philosophy with a psychoanalytic approach based on the individual subject. From Hegel's thought, the fascinating idea of ​​the desire and necessity of negativity is formed as the main pillars of self-consciousness, but because of the originality he attaches to the concept of absolute, he does not narrate it very faithfully to the individual; Leaves room for other interpretations with commentators. This category becomes a milestone for the Frankfurt School's critical approach to re-establishing the Hegelian subject's failed connection with the world and trying to address its shortcomings. In this category, it is clear that the subject's relationship with the world around him is formed based on desire and emotions, and the continuation of the path of self-consciousness to reach an effective and revolutionary subject requires a view based on these two concepts. The present challenge shapes the subject of this article and shows how the absolute in Hegel's thought opens the way for the necessary presence of art to the point where, instead of the end of art, its beginning is announced again. By adopting this view that we need to re-read our unconsiousness, our imagination, and our fantacies so that we can return from head to our feet again.

The literary works can be classified into four categories: epic, educational, dramatic and lyrics. The demand and the desire that manifests in poetry from the beginning of Persian poetry to the contemporary period in various forms, is one of the subcategories of lyrical literature . Demand and desire in poetry is classified into two general categories: 1) material, 2) immaterial (spiritual). This a descriptive-analytical paper aiming at pathology of the concept of spiritual demand and desire in the poetry of the most prominent poets of Khorasani style. Spiritual demand and desire in this course can be classified into two parts with transcendental goals (such as prayer) or for personal purposes (such as position). Prayer is the main purpose of the transcendent demand and desire, which has a special place in Khorasani style poetry and there are fewer works in which the poet and the writer did not praise and describe God and have not expressed their prayers. In general, spiritual demand and desire in the works of poets of this period include prayer, the demand and desire of beloved joining, the demand and desire for position, the demand and desire for morals, the demand and desire for other spiritual matters.

From the perspective of the Holy Quran, divine piety is one of the best moral attributes which plays a pivotal role in the eternal bliss of man. the ideal state is when this virtue becomes a mental habit or faculty. The emergence of this faculty in man follows a number of successive stages or so-called a process. By collecting, categorizing and analyzing the verses using the method of thematic interpretation, this paper attempts to discover the process of achieving piety, and identifies the main and sequential steps to reach this faculty from the beginning to the end. These steps include "gaining knowledge", "stimulating the desire" and "doing and continuing the action." Man’s knowledge of the virtue of piety and the means of piety make the destination and the path clear for him. Flourishing mans’ lofty reactions and emotions creates motivation for setting off a mystical journey on the path of divine piety. Finally, repetition and continuity of optional actions, which include (spiritual) faith and (physical) right deeds, lead to achieving a favorable result, that is, the faculty of piety.

One of the main problems of the philosophy of act is the explanation of the quality of the realization of human voluntary acts. A study of the ideas of Mulla Sadra, who has dealt with the whatness and functions of imagination following a new approach in his school of philosophy, reveals that, given the diffusion of the final cause and causal role of imagination and the imaginal faculty in acts, we can present a causal and rational explanation of voluntary acts and other-worldly bodies. A comparison of Mulla Sadra’s view and Davidson’s theory, known as the dual theory of “belief-desire”, indicates that this theory fails to provide a comprehensive explanation for the human voluntary actions. This is because, through ignoring the causal role of imagination and the imaginal faculty in voluntary acts, it has not provided an all-inclusive account of the acts that are influenced by imagination and imaginal faculty. Moreover, this theory considers belief to be one of the basic elements of all acts while affirmative belief does not have this function for all acts. For Mulla Sadra, philosophical psychology is a general title for the discussions about the accidents and acts of the soul, and what we call the philosophy of act is a sub-category of this discipline. He has tried to present a consistent and well-reasoned theory including the intention-act-agent relation through expanding and promoting the theory of faculties to the theory of the modes of the soul based on his own specific ontological theories, such as “the union of the intellect and the intelligible”, “the union of the object of desire and the willing”, “the union of imagination and the imagined”, “the theory of gradation”, “the trans-substantial motion of the soul”, and the belief in the diffusion of causality, including the spread of the final cause in the world of being.