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

The European Unionhas faced many challenges in recent years such as Brexit. There have been various analyses about the UK parliament's decision to leave European Union (Brexit) since the referendum of 2016. Most analyses emphasize on the consequences of inequalities arising from political economics, globalization, European integration and the problem of migrants. But this study believes that the advent of neo-nationalism in Britain has something to do with the Brexit. Historical roots and cultural and identity heritages are essential variables in Brexit, which most analyses ignore them. This paper deals with the supposition of neo-nationalism in the UK and based on this assumption answers this question: Which factors have an effect on the advent of neo-nationalism supposition in the UK? The hypothesis this study tries to make it intersubjective is that economic crises, immigration and social and economic gaps arising from globalization, having highlighted the identity bonds and historical – cultural heritage among social forces, lead to the advent of neo-nationalism in Europe and the representation of it against unionism. The method used in this paper involves explanation of neo-nationalism and then clarifying the factors leading to the supposition of nationalism in the UK.

The author reconstructs the preface of Hegel's philosophy of law according to the three gaps that Hegel has found in German thought and culture in such a way that not only the reason for writing the book Philosophy of Truth is clarified, but even the necessity of breaking through these gaps is explained. In the field of theoretical and practical philosophy, Hegel first struggles with subjective idealism, which believes only in the determinations of the subject and leaves the external world as unknown and does not pay attention to its internal logic, and eliminates the disconnect between subject and object. In the same relation to subjective philosophy he then confronts German nationalist movements that pursue their own profit-seeking and emotional self-sufficiency, replacing the understanding of the "is" or the actual with the arbitrary "musts" of subjective political philosophy and beliefs. In this regard, not only by its method of logic, it removes the contradiction between "subject / object" and "is / must", but also, by removing the gap between the rational and the external reality, gives external validity to the external determinations of the realization of the idea; In this way he can create a new understanding of the state that encompasses all the dialectics mentioned, and defends this state throughout the preface against the arbitrary will that leads to German nationalism and subjective philosophy.

Although Kant, in the history of philosophy, is introduced as the main architecture of modernity and as a philosopher supporting rationalism, morality and principality of the man, many works have been published on his role in promoting extreme racism in the last decades. In the present article, we have investigated the racist aspects of Kant’s view as well as its foundations and results. Materialism and relativism are two main foundations of racism in the modern age. Nevertheless, Kant is, in his racism, more influenced by philosophers such as John Locke and Hume who have defended racism in a legal and empirical framework. Of course, since he defends racism in a more detailed manner and justifies it as a necessity, he has the greatest role in promoting racism in the modern age and, thus, has been introduced as the founder of racism. We will argue, in criticizing Kant’s view, that his perception of the conception of ‘race’ is incoherent and non-scientific. The evidences Kant presents to show the essential difference of human races are invalid and tendentious, and finally racism, as one of the main factors of spreading aggression in the modern world, is not reconcilable with morality.

Identity issue is one of deep and broad contents that in many humanities. Worthy of discussion and research. Although identity is new and emerging concept, but it's origin can be traced return to centuries and even in pre-islamic times. The spiritual seventh-century peat Rumi based on Quran's interpretation, following the Quran have another interpretation of identity and the concept of home. Identity in Quran is based on self knowledge and back to the divine nature of man; also pay attention to human dignity across the universe. Quran's look to collective identity is more for unified Ummat and alliance between nations and Quran don't address apparent differences because of superiority of men and nation; but introduced it in superiority of virtue, knowledge and jihad in Allah's way. In Rumi's thought, love of Allah's essence and humanity based on cosmopolitan theory wave knocks: so we should not expect that with emphasized to nationalism, limited human and material life of the motherland. In his view, after honoring the divine identity internet and individual, collective identity or transnationalism being important. Rumi has ventured to a kind of semantic de familiar of concept of home in the Masnavi. In this study, pay attention to content analysis of Rumi's Masnavi poems and different aspects of identity are examined. In Quran instead of national identity, emphasized on transnational identity. Quran for reinforcement mentality of transnationalism, discuss correlation of religions until moreover respect and valorize for clientele of other religions, will be provided basis consultation and social interaction between Muslims and Non Muslims. “و لا تسبوا الذین یدعون من دون الله فیسبوا الله عدوا بغیر علم کذلک زینا لکل امه عملهم ثم إلی ربهم مرجعهم فینبئهم بما کانوا یعملون» (انعام/108) And don’t abuse their fetish gods that they invoke besides Allah, lest they may abuse Allah in revenge and out of ignorance. Thus we have made fair-seeming to every folk, their Deeds: and eventually to their creator &Nurturer is their return, so He will inform them of what they used to do[in this world].(108/انعام) Rumi moreover has shown long thoughts and de familiarizations in semantic levels, he has used various methods to influence the verses of the Qur'an in his poems. One of these is the interpretive effectiveness that Rumi has overtaken in comparison with other poets. He reaches new meanings with his intellectual creativity and by interpreting the verses of the Qur'an and some hadiths. Rumi does not have the same interpretation and interpretation of his homeland; rather, in his view, the homeland is the realm of the unseen or the kingdom from which one has fallen and suffered the pain of parting from the truth. As in the case of the homeland habeas, which is also related in the traditions of the Prophet: «حب الوطن من الإیمان», he composed: you must cross of speech “Love of country”, don’t stop/ Because homeland is supernatural, spirit isn’t in this world. If you homeland cross to on the other hand of stream /and this right hadith low sing error. Hence, one should not expect Rumi's Masnavi to address the issue of nationalism, which is, in fact, a kind of restriction of human beings to the motherland and what is attributed to it. In Rumi's thought, the love of the essence of divinity, based on the theory of "cosmopolitan" flows; thus, transnationalism or collective identity, after considering the individual identity, has an intrinsic and divine identity.

One of the main issues in Herder's thinking is nationalism. It puts nationalism in conflict with attitude of Cosmopolitanism of Enlightenment; according to that, all human beings, under the rule of reason, must regulate their various aspects in a certain way. In contrast to this view of Enlightenment, nationalism was supported by thinkers who were dominant in the movement of Romanticism. Nationalism sought to revive and recognize the social units that, over centuries, under the rule of a single unit, were deprived of their sovereignty. But, although Herder's thinking is not in conflict with the political aspect of nationalism, his conception of nationalism can be considered a largely cultural nationalism, rather than a political one. This article intends to articulate this idea.

The Developments in the West has led to a huge gap and distance between the west and countries – Islamic countries in particular – which has manifested itself in military defeats. The intellectuals of these communities took different approaches in explaining the causes of their under-development and how to make up for it. In contemporary Iran among the intellectuals of the late Qajar period some sort of ancient-oriented nationalism was formed that held Islam responsible for Iran’s backwardness and loss of its former greatness and glory. This type of nationalism has become an official principle. This approach to nationalism led to national and religious identity crisis in Iran, and had many Iranian intellectuals think of a solution for it. This paper is to examine Shahid Morteza Motahhari`s ideas in the field with regards to solving the contemporary crisis of identity in response to the aforementioned identity crises. Therefore this article analysis the questions of the Iranian identity at first and then examines Motahhari’s response to it.