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

Education is of particular importance in childhood. It shapes the personality of individuals and conveys concepts in an appropriate and correct manner. One of the most effective ways of educating children and adolescents is the use of the aesthetic and artistic method. Given the undeniable role of stories in conveying concepts, literature and art can be the best means of reflecting concepts in general, and Islamic concepts in particular. Emphasizing on the role of stories in the Holy Quran, the present study aims to investigate the role of this educational dimension in promoting the obligatory prayer. To achieve this goal, the descriptive-analytical method was used. The findings of the study indicated that the aesthetic and artistic aspect can play an important role in transmitting Islamic teachings and promoting and developing the culture of prayer. It can lead to deeper learning if the following requirements are met: attention to and utilization of religious elements (beliefs as the cognitive and insight aspect, internal states as the emotional and emotional aspect, internal commitment as the decision-making aspect, will, choice, and action) and educational elements. In transmitting religious concepts and religious education the key and influential characteristics and components in the stages of growth (introduction, discipline, puberty and the peak of puberty, moderation and elevation) and the correct and methodical transition from childhood to adulthood must be considered. Besides, rationality, desirability, humanity, and agency should be cultivated at each stage of growth.

Postmodernism is a term that came from Europe to Iran, and despite its recognition and acceptance, due to lack of familiarity with the origins, principles and components of this kind of literature, there is still doubt about its presence in fiction literature of Iran. What qualities and components can be made as the basis of this type of literature is the most important issue in this kind of Odin's kind. Accordingly, this paper intends to use a descriptive-analytical method that, by analyzing the novel "Dell Steel" by Manoir Ranipour, a writer of contemporary Iran, written in the postmodern style, Introduces and recognizes the relative components of these components and finally concludes that components such as time irregularity in the narrative of events, uncertainty, contradiction, displacement, lack of coherence, lack of rule, excessive use of literary industries, Paralysis, Paranoia, Language disorders Finally, there is an extreme use of the flow of mind-flow in this novel, and the psycho-written writing style is influenced by the postmodern literary school, and many of the components of postmodern literature are visible in his novel.

The study of imagination has always had a significant role in the study of art and aesthetics. And imagination plays a central role in Ricoeur's philosophical system; a subject that has received less attention. It was Ricoeur's goal to bring the productive aspect of imagination back to the main text of philosophy, by presenting a critical reading of the history of philosophy. By using Emanuel Kant's imagination analysis, Ricoeur revived the various dimensions of imagination in the field of perception, to achieve a comprehensive theory of productive imagination. This paper attempts to address the importance of painting as a work of art and its relevance to reality, by studying the path taken by Ricoeur to present a theory of productive imagination. In this regard, explaining the role of Iconic Augmentation, which is one of the latent characteristics of the productive aspect of imagination, better defines the action present in the image and the dialectical position of language and image. Ultimately, painting, as a fictional work that its idea's reference is not merely a representation, becomes more real as its imaginativeness increases. The result is a new approach to describe the nature of painting as a work of art.

As a consistent philosophical mechanism, transcendental philosophy is celebrated. It has disclosed a new perspective through passing the philosophy of Masha and Eshragh in close cooperation with mysticism and intuition for transcendental philosophy and knowledge seekers.Therefore, it is so amazing for its philosophical followers to observe serious and acute contradictions in philosophical theories of this philosophy owner.Distinct theories of Sadr-Al-Moteallehin in important subjects such as principality of existence and credit of nature could be considered as the indication.The source of conflict is noticeable in the great philosopher's works.This research is going to answer the above inquiry and solve current contradictions through studying Mulla Sandra's expressions relating to the principality of existence and the credit of nature.

Does life have meaning? What is the meaning of life? Question about the meaning of life has a history as long as human’s life. One of the most important meanings in the phrase “the meaning of life" believed by Abrahamid's religions is that the meaning of life is equivalent to the very purpose of life. The next question is that whether humans generate the meaning in their lives? Or the meaning exists per se and should be discovered by human? In the first case, the meaning of life becomes a fake matter and in the other case it becomes a real one. The divine religions, with the most decisive responses, are the best means to save humans from uncertainty and vanity in life. In the present study, the chosen viewpoint is that life becomes meaningful by the recognition of God and being connected to him. When the meaning becomes clear, then it would be the time for selecting the manner and type of behaviors and objectives in life. There is a strong connection between the meaning and the style of life. In this regard, some of the intellectuals’ opinions and viewpoints have been provided here.

Does life have meaning? What is the meaning of life? Question about the meaning of life has a history as long as human’s life. One of the most important meanings in the phrase “the meaning of life" believed by Abrahamid's religions is that the meaning of life is equivalent to the very purpose of life. The next question is that whether humans generate the meaning in their lives? Or the meaning exists per se and should be discovered by human? In the first case, the meaning of life becomes a fake matter and in the other case it becomes a real one. The divine religions, with the most decisive responses, are the best means to save humans from uncertainty and vanity in life. In the present study, the chosen viewpoint is that life becomes meaningful by the recognition of God and being connected to him. When the meaning becomes clear, then it would be the time for selecting the manner and type of behaviors and objectives in life. There is a strong connection between the meaning and the style of life. In this regard, some of the intellectuals’ opinions and viewpoints have been provided here.

As a peculiar epistemological procedure to understand and represent world facts, literature has ‎constantly imparted major contributions to human knowledge. Literature’s epistemological ‎effects bear on both cognitive and affective measures; however, its emotional functioning is ‎more remarkable. Fiction resorts to mimesis on readers’ mind in developing such moral emotions as empathy, ‎sympathy and compassion in order to build up an emotional balance through discharging ‎adverse emotions. The educational consequences of fiction are in line with affective approach ‎to ethics, according to which avoiding the break between moral judgment and moral act relies ‎on the emotional perception of self and others’ feelings and beliefs, as well as the nature of ‎intergroup social relations. Moral behavior grounded on emotive knowledge is called ‎emotional-oriented morality in this article, which attempts to explain the role of emotions in ‎directing people toward moral virtue and to assess the epistemological effects of fiction in that ‎regard. ‎ The effective involvement of fiction as a tool for moral goodness, in a cultural setting demands ‎psychological and sociological scrutiny. Children’s literature and translated literature are two ‎critical areas of effect due to their acute emotive impacts on readers. Provided that the cultural ‎qualities of the affective system dominating the target community are taken into account, ‎fiction can play a significant role in the development of emotion-oriented morality by building ‎a rich and balanced repertoire of familiar and common emotion on the one hand, and complex ‎and emergent emotions on the other. ‎

Morteza Motahari is one of those speaking on ethics in contemporary Iran. In addition to his extensive theoretical efforts for the theoretical foundations of the Islamic Movement, writing simple works for the public, he tried to promote certain moral values. If his moral reformist minds were to be recognized, it would be necessary to study the same series of his works, since they indicate the moral values whose promotion and effect in Iran of 1340s and 1350s and in Iranian great social transformation were prioritized for him. Inside, a prominent and influential work, is his story book, Dastan-e Rastan. In this study, we will try to analyze the position and function of this book from a critical point of view, and, then, by analyzing its content, it will be a way of knowing the approach of the martyr Mutahari to social reform and understanding of his ethical thoughts. This study seeks to find out what the public judges about the purpose of this work, its audience, and its general approach, as the relation of the author's thoughts to the traditional perceptions of the Iranian people of that era, on the one hand, and, on the other hand, to the values of the university classes newly formed would be made clear.

It is commonly believed that Spinoza is a rationalist philosopher who considers imagination as the lowest kind of knowledge and of the least importance. Through examining two important ideas of Spinoz’s, i.e., imaginary concepts of free man and democracy, and by showing the importance of these ideas in Spinoza’s philosophy, I argue that, contrary to received view, imagination has a very important role in Spinoza’s philosophical system.