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

The relationship between language and reality, the role of language in thought, and the structure and function of language have been topics of interest in philosophy since ancient times. These topics became central to the study of psychology and linguistics in the 17th and 18th centuries. This paper examines the interplay between language and mind in Locke's thought, focusing on traditional and modern interpretations of his views. By examining Locke's epistemological and linguistic ideas, especially in his books "An Essay Concerning Human Understanding" and "Some Thoughts Concerning Education," we conclude that he proposes a theory of language as a system of codes. He considers words to be symbols of mental concepts and language to be a mirror of culture. Due to its complexity, subtlety, the diversity of philosophical and ideological presuppositions, historical developments in philosophy and linguistics, and ultimately the ambiguity in Locke's writing, this view has been interpreted in four different ways: traditional, structuralist, pragmatic, and feminist. This paper examines and critiques these four approaches, highlighting their strengths and weaknesses. It aims to present a philosophical explanation of Locke's linguistic theory, free from political, social, ideological, and feminist controversies.

Discourse is verbal or written communication that has unity, meaning, and purpose. In linguistics, discourse refers to a unit of language that is longer than a sentence. When you analyze discourse, you examine how the language is used to construct connected and meaningful texts. One crucial thing that can’t be neglected when it comes to discourse is the context. In linguistics, there are different ways to classify contexts. Here is one such classification:Linguistic context: The relationship between the words, phrases, sentences, and paragraphs. For instance, the participants must know where they are in time and space. It affects the expressions they use and the way they are interpreted.

Situational context: 

The relationship between the participants, the environment, time, and place in which the discourse occurs. Situational context is usually approached through the concept of register, which focuses on the interrelationship of language and context.

Cultural context: 

The culture and customs of epoch in language communities in which the speakers participate. Language is closely connected to the social structure and value system of society. Therefore, it’s influenced by such factors as social role and status, sex, age, etc.

Method Definition:

Feminist poststructuralist discourse analysis is a new and emerging theoretical perspective and methodological approach to discourse analysis studies. This approach is an approach for analyzing intertextual discourses in spoken interaction and other types of text that uses the poststructuralist principles of complexity, plurality, ambiguity, connection, recognition, diversity, textual mischief, function and transformation. The feminist point of view in the post-structuralist analysis of the discourse considers the gender distinction as the dominant discourse among competing discourses during the analysis of text types. Feminist poststructuralist analysis considers gender distinction as one of the most pervasive discourses among many cultures in terms of its organized power in distinguishing between people based on gender and sexual orientation (Baxter, 2003). This definition of FPDA is derived from the ideas of Bakhtin (1981) and poststructuralists such as Derrida (1987) and Foucault (1980). Also, this definition is inspired by the works of Walkerdin (1998) and Weeden (1997).
The principles of the

Self-reflectivity is one of the basic principles of the feminist post-structuralist approach to discourse analysis, which of course shares this principle with CA and CDA, which means that all three approaches are self-reflective regarding their expansion as "knowledge". Users of the FPDA approach should clarify their theoretical positions and specify the epistemological assumptions that are used in any discourse analysis.Second, this approach requires self-reflectivity on the acquisition of technical vocabulary or "fundamental rhetoric". This means being aware that technical terms are not capable of describing objective realities in a non-problematic manner. Researchers constantly need to question the assumptions and knowledge that are placed in the form of "analytical terms".Third, feminist poststructuralist analysis of the discourse requires self-awareness of the textuality of the research process and the phenomenon that every research includes a set of choices and authoring mechanisms. According to the post-structuralist perspective, all activities and searches for knowledge lead to the creation of a world and therefore, research itself is a discursive and fundamental construction.The second basic principle is the constructive approach. The focus of feminist and poststructuralist analysis is the motivation to question things, to deconstruct the constructions and structures around us, although not in the nihilistic or relativistic sense that is sometimes stereotypically associated with deconstructionism, but in order to reveal the possibility of juxtaposition and interaction between established and new ideas.The third basic principle in this approach is to find the focus of feminist activity. Third-wave feminism, or post-structuralist feminism, has tried to reduce and resolve the tensions and contradictions that lie in the liberating agenda of modernist feminism.

Approach to data:

FPDA has developed an approach to data that is significantly different from conventional approaches in discourse analysis. A powerful source of data for FPDA users, apart from transcripts of conversations and written texts, is data from a range of different voices, for example, the voices of the research subjects themselves, other members of the research team, theorists in the same The author's own domain or voice. Polyphony and heteroglossia or competing voices and narratives are structures that can be useful in this context.

Text analysis:

In this approach, various dimensions and cases have been considered for the analysis of the text, which include the Synchronic - Diachronic, Connotation and Denotation, and intertextuality.

Overall, the FPDA framework has made significant contributions to the field of sociolinguistics and communication studies. This framework provides a comprehensive insight through which to examine the complex interactions of subjects in discourse and to clarify how individuals engage in communicative strategies to maintain social harmony and navigate sensitive situations. Baxter's work has deepened our understanding of how subjects negotiate positions of power in a wide range of social contexts.Most importantly, Baxter's research provides valuable insights into the social value of understanding the interaction of feminism and poststructuralism in discourse. In a highly diverse and interconnected world, effective communication is critical to maintaining productive and positive relationships across cultural, social, and professional boundaries. By clarifying the complexities of social relations between genders, Baxter's framework equips people with the necessary knowledge and skills to navigate different social situations with tact and respect. This understanding has the potential to contribute to more harmonious interactions, increase cooperation and reduce conflicts in various social contexts.

The important questions facing "motherhood theology" are: The first question: what is the relationship between "motherhood" and "femininity"? "Is motherhood an essential component or an inherent aspect of femininity" in such a way that if a woman frees herself from being a mother, it means that she is separated from being a woman. If so, are not the women who cannot or do not want to have children considered perfect women or women at all? The second question: What is the relationship between "motherhood concern" and "female occupation"? How can a mother strike the right balance between her "professional life" and her "motherly life"? Does female participation in society violate the divine natural system? Do a woman's education and employment violate the divine design of the female body? The third question: is "motherhood identity" "mediating identity" or "independent identity"? Does the mother have no independent identity because she is the divine mediator of creation? Perhaps this is one of the assumptions of a patriarchal society or the colonization of masculinity. In response to these questions, the "motherhood theology in Christianity" was formed and expanded to include the extensive literature entitled "Motherhood Theology". In Islam, we do not have a distinct and well-known model of motherhood theology but based on this extracted model of motherhood theology from Christianity, I studied the Holy Quran and the lives of religious leaders to draw an outline of motherhood theology. May this new plan be made and paid more later.

One of the phenomena related to man the epistemology and ontology of which has been affected by anthropology, is the position of woman. Literature has served as a viable tool for epistemological and ontological representation of woman in social and individual domains.  Thus, the current research is an attempt to adopt a qualitative approach and use documentary research to criticize feminism and its anthropological foundations in the contemporary Islamic communities. This study, in addition to explaining the relationship between literature and anthropology, reveals that the Muslim countries’ literature since 1960s, due to the impact of colonial and post-colonial atmosphere, has failed to provide an Islamic representation of women agency in individual and social domains. Also, the critical review of the literary periods of this century shows that these anthropological approaches, due to their androgenic stance, suffer from methodological deficiency and due to their adherence to Feminism, political commitments, critical Marxism, and secular tendencies in producing literary texts, suffer from epistemological deficiencies and therefore stand in sharp contrast with Islam. At the end, in addition to noticing the role of the Islamic revolution in recovering real Islam, the view of Islam on women agency and Egalite is described.

English Which man and woman are superior to humans? This question has different answers on feminist ideas and each feminist has responded in some way. Some feminists seek the criterion of male or female superiority in their sexual and natural differentiation and others see this criterion in their gender, social and behavioral differentiation. This research uses a descriptive-analytical method to answer this question by the principles of Transcendent Philosophy and researches about it. Based on these principles, both feminist tendencies are unacceptable. The superior human is a human being who is far greater in being and this greatness is created by the realization of the stages of practical and theoretical reason. A more perfect human being is a human being who has more intellect. Sexual differentiation between men and women does not in itself create or hinder this stages and gender differentiation can only lead to human excellence if it is endorsed by theoretical and practical reason. In his various books, Mulla Sadra also has many words about the female character but this study does not believe any of them contradict this result and none of these words definitively defines a woman as being a second sex and in her opinion, a woman is not the second sex.

The outside employment of women, is one of the most controversial issues in the women's studies. Advocates and opponents have provided some reasons based on their foundations and assumptions. Like other social cultural topics, this issue has been reflected in mass media, including cinema. Of course, it should not be overlooked that cinema has analyzed the proposed projects tendentiously. The emergence of feminist theories in the scientific and cultural space of the country and a critical look at women's social issues including employment have attracted the attention of cinematographers to these issues. The figurative question of this paper is that, to what extent does the portrayal of a woman's employment in the Movie of Spouse (Hamsar) (1994) is conformed to the mandatory and preferential Islamic criteria? The finding show that, consciously or unconsciously, the portrayal of women's employment in this film has a lot to do with radical feminism.

Riff’at Hassan is one of the most important Muslim thinkers in the US and is the leader of Muslim feminists. Influenced by Feminist theology in Christianity, she proposes “feminist theology in the Qur’ān”. From the viewpoint of Riff’at Hassan, three theological factors in the world of Islam and the Qur’ān have led to the appearance and expansion of the belief in the supremacy of the man over the woman: the subordination of the woman to man in creation, Eve’s deception of Adam which led to their fall from the Eden paradise, and the creation of the woman for the cause of man. Suchlike factors and attitudes are basically proposed in the Sunnī interpretations and traditions, and the themes of traditions she has used are rejected in Shī‘a narrations. Nonetheless, even if we accept the claims of Riff’at Hassan, her arguments lead to the proposition that the man and the woman are not different in creation, both have been deceived by Satan, and both have been expelled and fallen from Paradise, and there is no difference between them in these regards. However, the key point here is that this theory does not prove the legal-jurisprudential equality between men and women, and the Qur’ān gives in different orders in this regard, especially with regard to inheritance and retaliation.

The present article seeks to illustrate the concept of gender equity, which has been applied to contemporary issues in texts and upstream documents in Iran. Recently, the introduction of the title of Gender Equity Bill on the Sixth Development Plan raised questions about the concept and essence of gender justice, which implies a variety of views and beliefs about this concept. Diversity in the interpretation of this concept has raised controversy in the community. Hence, the present article seeks to answer the question of what is the meaning, concept, and meaning of gender justice? Since the notion of justice depends on various political discourses, first of all we try to describe each of these discourses. Then, the relationship between the concept of justice and gender in each of these discourses (traditional discourse in the West and Islam, modern discourse in the West and Islam) is examined.

Heidegger in the book he The Way of Language change his intellectual position from foundmental ontology to more original means talk about essence of language. This essay shows how can language understand its internal foundations by itself? Heidegger return to language original situation means Ereignis. Heidegger says Ereignis is deriving force that change silence of language to speech. Language shows himself by speech and talk to himself. In the other hand, Ereignis all of beings in the special situation with hermeneutic relationships with Dasein and the world. In Gadamer’s thought, indirectly Ereignis determined form of dialogue between interpreter and text. Take it possibility two horizon that each other go to their horizon and reach a common situation. Thus according to Heidegger and Gadamer’s thought, Ereignis as opener hidden language text and interpreter provide a new interpretation from relation Dasien and being. There is a common horizontal between interpreter and text and to speak language as language to language.

Feminists believe that there is a difference between female and male knowledge. They oppose individualism in epistemology. For them, gender and social circumstances have a significant role in acquiring knowledge, subject cannot know anything through introspection, but, knowledge has a social character and conditioned by relationships among the members of a society. It is through these social relations that knowledge is produced. Mulla Sadra pays attention to the social circumstances. He regards the subject’s gender, social factors as preparatory causes. Feminist epistemology instead of distinguishing between the subject and object, insists on the relationship of the two. Mulla Sadra insists on the relation within the non-presential knowledge too, the relation that immaterial soul establishes with architypes. Thus, Mulla Sadra maintain the deeper level of relation between than feminists do, namely relation to the architypes. The subject in Mulla Sadra's epistemology, contrary to feminists, who regard the subject as the body, is essentially immaterial but material in act. Moreover, Mulla Sadra and feminists believe that emotional and intellectual relation to object of cognition cannot be overlooked.

The adaptation to profound changes has always been a part of life. One of these changes was population that increased at a time and decreased at another and made a lot of challenges for the societies. Adaptation has influenced the process of decreasing the fertility through various infrastructures. One of them is spreading the culture of feminism. Using a library-based documentary method, this paper attempts to analyze the feministic theories and Islamic theories regarding demographic implications. The findings show that spreading thoughts like; individualism, having negative attitude toward marriage, breading and mother`s role and also prescribing abortion, absolute sexual freedom, undermining housework, encouraging women to rethinking and redefining women`s identity, the feminism theory has influenced demographic implications. However, presenting a positive attitude toward marriage, breeding and sexual roles and fighting with abortion, Islam has dealt with the demographic implications from a positive angle.

As viewed by a large number of feminists, roles and manners of female gender have been determined historically in human societies. Feminist moral may be regarded as an attempt to reconsider and reconstruct new thought on those aspects of western traditional moral that have given little weight to women`s moral experiences. As they claim, during two thousand years of western morality, there has been no place for women`s moral. As viewed by them, for corrupting such an injustice, gender would not be of any effect in human substance and moral problems and deeds. Accepting such a resemblance between man and woman, feminist has viewed against the order of creation, neglected different roles it determined for them and accepted androgyny and, as is clear, such opinions would lead to such immoral consequences as destruction of family, homogeneity and closing eyes to natural realities of human. The paper, presenting a typology of feminist lines, has criticized their views with regard to their moral consequences.

Plato’s commentators have had different interpretations of his view on women; because they have faced with the inconsistent, complexed and fragmented pieces in dealing with Plato’s works on the issue. On the one hand, Plato held a few social rights for women and marginalized them. On the other hand, when elaborating his utopia, he accorded important social roles to women and, therefore, considered them equal to men, in terms of nature and talent. What we seek in this paper, is to understand Plato’s motive and purpose for discussing on the issue, especially because he has adopted a monistic view in his ethics and politics, which is dependent on his metaphysical views. Thus, we will try to examine Plato’s philosophical views of women and their different interpretations till our times, with a look at the socio-historical world of ancient Greece. Finally, we conclude that Plato has regarded the happiness of society as a justice which has the one form in all human beings, without considering their gender and their abilities. Therefore, his concern has not been increasing the women’s rights.

The renovation process along with the deep changes in the different areas of man's individual and social life have caused changes to the family which plays a main role in human life. The social development is among the consequences of these changes which caused human society to encounter a serious challenge. In the second half of recent century, renovation has affected human societies through various factors and cause decrease in child-bearing. One of these factors is fostering the culture of feminism. Using a library-based and document-based method, this paper deals with the demographic arguments of feminism. The findings show that the feminist thought has affected the social development and reduced the level of child-bearing by spreading such ideas, like individualism, negative attitude towards marriage, towards child-bearing and towards the role of the mother, and legalizing abortion and complete sexual freedom, belittling house-work and encouraging women to get higher education and work outside and also encouraging them to redefine women’s identity. It seems that the arguments of feminism have caused new problems for societies and they are rejected because of inconformity with religious teachings and Islamic-Iranian family pattern.

Islamic feminism and the feminist movement that has influenced the West in recent decades have spread in Muslim countries, including Iran, to such an extent that most supporters of women`s rights introduce themselves as Muslim feminist and try to present a new comment of traditional and original understanding of Islamic teachings in harmony with their claims. The most important foundations of Islamic feminism include Islamic humanism, customary justice, emphasizing on equality, liberty and individualism, the priority of socialism in comparison to family and emphasis on social involvement, separation between sex and gender, equality of men and women. Also the characteristics emphasized by the Muslim feminist movement consist in distinguishing between religiosity and religious-circuit, negating fixed rules and negative view of women's role in family.
The most important aim of the Islamic Feminist advocates and theorists is not to oppose religion seriously. They are trying to provide their norm-oriented and modernist interpretations relying on the religious sources such as Quran and Hadith. Therefore the classical theorists stressed the need to further deduce religious rulings, including commentary and discretion in women's rights and provide interpretations of feminine and away from masculine approach underscored.
This article has studied the group`s history and thought along with critical studies in the field.

Studies show that employed mothers have to spend times twice the unemployed ones each day to be able to fulfill both their maternal and conjugal duties as well as their occupational responsibility which will cause decrease of their ability and excessive boredom and fatigue. Islam is not opposed to employment of women out of house provided that their ethical health, sanctity and chastity will not be damaged or jeopardized and the foundation of the family remains unaffected. On the contrary, by sending women excessively to the labor market, feminism has made serious damages to home environment which is the best atmosphere for revealing women’s functions and the most important way for women to have social participation and to have effects on the family members. Having an analytico-descriptive method in this study, Islam and feminism viewpoints about women’s employment are compared and then, the related ethical challenges for family are investigated from feminism’s viewpoint and Islam’s solutions are discussed subsequently.

Along with expansion of individualistic attitudes in western societies، inclination to have children has been reduced. The reason is that in these societies children naturally impose various psychological and economic limitations as well as pressures on the family; consequently، this problem has been turned into a factor in reduction of marital satisfaction led to increase of the number of the families without children. However، based upon Islamic attitude، instead of being a factor of frustration and dissatisfaction of parents، children have been represented as a factor of increase of satisfaction and consequently strengthening of marriage. In Islam، children are the source of valuable worldly and otherworldly good deeds and blessings for parents and should not deprive themselves from enjoying these good deeds and blessings in any way. In this study، that has an analytico-descriptive method، Islam and feminism perspectives about childbearing and reproduction have been compared with each other followed by discussing and analyzing ethical challenges of feminism for family and Islam’s solutions for this problem.

The most challenging problem in environmental ethics debates is the threatening environmental crisis which has been emerged due to the development in human material life. Those who are concerned together with researchers in this field have discussed on how to settle or manage the risk. The most important of these discussions include review on environmental ethical issues, understanding the correct moral relationship between human beings and natural organisms, finding the causes of environmental problems and difficulties, and criticism of manly western traditional morality in confrontation with the environment. In this article we try to enlighten these discussions and also draw the outlines of Islamic approach regarding the view of Hazrat Ayatullah Jawadi Amuli (may God protect him).

With the claim of defending women's rights in western civilization and using its principles and foundations, feminism entered into socio-political thoughts trying to make women participate and play significant role in different domains of social life. Having reanalyzed the factors which have made women inferior, it struggles to remove them. With such an aim, it reviewed and analyzed the history of art and aesthetics. Feminists mainly focus on the analysis of cultural life with respect to sexual difference between male and female. They pose the main question: "Why do women have no status in arts?" They believe that history of art and aesthetics has never recognized women's art and emphasized on neglecting women's artistic creativity by promoting special thoughts and adopting particular policies. Instead, it has caused women's inferiority by identifying their body as the theme of artistic production. In order to confront male–oriented history of art, feminists have used different strategies to create artistic works and have prepared the ground for women's more presence in different artistic fields by criticizing traditional philosophy and history of art. However, since feministic art has neglected woman's real personality, has been unrealistic, and has gone to extremes in providing strategies, it has not only been of no help to reduce women's oppression but also has paved the way for other kinds of oppression.

No doubt, it is impossible, or perhaps very difficult, to have an exact and correct understanding of the theme of social theories without knowing their intellectual and philosophical principles. The theory of feminism is a trend-social theory whose thoughts depend on its intellectual and philosophical principles. The present paper tries to analyze feministic methodology by focusing on the radical and post-modern feminists and the challenges facing this theory. Using a descriptive- explanatory method, this paper answers the following questions: What is feministic methodology? What are its epistemological, ontological, and anthropological principles? What, according to the realism of Sadraian philosophy, are the defects of feministic methodology? The research findings show that wisdom and rationality are human indexes and that the gender of knowing agent does not have any role in human knowledge. Due to their negligence of man's rational identity, feminists consider knowledge as a gender-related phenomenon ensnared in relativism, which leads to skepticism.