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

To clarify the reason why presentism is preferable to four–dimensionalism, we have to see what serious criticisms have been posed against four–dimensionalism throughout history. Several criticisms have been raised by some contemporary western thinkers the most important of which is the fact that the four–dimensionalism denies movement and therefore it is highly counterintuitive. Some Muslim thinkers, too, have sometimes tried to intensely criticize it in a similar way since the four–dimensionalism was proposed by Naṣīr al–Dīn Ṭūsī. For instance, ʿAllāmah Ḥillī maintains that we self–evidently know that the past and the future, e.g., yesterday and tomorrow, are nonexistent and it is not the case to say that they are fixed in their own context. In other words, since the fourth dimension denies the movement and change, it is counterintuitive and even leads to sophism. Therefore, Muslim thinkers’ objections to the four–dimensionalism must be studied historically and analyzed rationally to see whether they are plausible.

Overshadowed by the leading and well-known theories in the history of philosophy, some of the ideas of philosophers have always been neglected or less considered. The passage of time and the emergence of modern issues reveal new dimensions of such thoughts. Thinkers of this movement claim that transhumanism holds deep historical-philosophical roots, and above all, they seek historical aspects of transhumanism in the era of modernism and modern philosophy. In this paper, we examine the evolution of transhumanism in the history of philosophy from the seventeenth to the twentieth century. Our results show that there have been many thinkers in the history of philosophy who have firmly believed in the advancement of man through technology, and have combined it with their philosophical ideas. They believed that many aspects of human nature, biology, and culture could be changed, strengthened, or eventually overcome using technology and human ingenuity. Although the capability of science and technology of the time was not such as to allow them to experiment most of their transhumanistic ambitions, put forwarding these ambitions made a historical-philosophical evolutionary trend that transhumanists use today to justify their ideas.

Some Muslim thinkers, from the very time that the four–dimensionalism (static Eternalism) was suggested by Naṣīr al–Dīn Ṭūsī (1201-1274 AD) to resolve some difficulties of time, have intensely tried to criticize it. Critiques of Quṭb al–Dīn al–Rāzī (d. 1375 AD) in Muḥākamāt are of particular importance among them specially from a historical point of view. Because, so many Muslim thinkers here – i.e. in the sub–commentaries of Muḥākamāt – have tried to offer their own views about the four–dimensionalism either negatively or positively. So, we have paid a special attention to the so numerous sub–commentaries of Muḥākamāt most of them are unedited and unpublished manuscripts. Al–Rāzī in his critique puts an emphasis first on the fact that the movement and change are self–evidently existent in the present time and not in the past and future and then on the facts that the movement is nonfixed and the qaṭʿīyyah movement is nonexistent in the external world. Some of the sub–commentators have proposed even further critiques the most famous of them is Dawwānī’s view: contradictory coincidence of the qaṭʿīyyah movement and the past(/present) property. The other critiques of four–dimensionalism are: absolute nonexistence of the qaṭʿīyyah movement in future; its being counterintuitive; its being inconceivable; appearance of the impossible infinite regress; its being eristic. We will collect all of the views scattered in the sub–commentaries throughout history and will analyze them rationally to show that why the presentism is a suitable alternative to the four–dimensionalism: if there were not such a difficulty as being an infinitesimal atom about the presentism, it would be possible to say that it is correct and the four–dimensionalism is not. But, since there is such a difficulty, we can only say that it is a suitable alternative to the four–dimensionalism.

Enlightenment, in Kant's philosophical system, focuses on the future in which, man can attain his essence, that is to say, his freedom and the maximum efflorescence of talents; the same talents nature or divine providence has given him. Under this perspective, the direction of reason throughout history has been focused on the growth of man toward the will of nature; a desire the nature through the same channel achieves which is culture and civilization of human societies. In this ultimate idea, the entire history is the history of man's step-by-step movement toward freedom, rationality, and morality in the form of a socio-civil system in which, man demonstrates his nature with civil participation, control of war, and the growth of education and culture hence, the idea of ​​unity is embodied. This article tries to show how Kant uses Rousseau's main idea based on ​​the need to change man’s secondary nature in accordance with nature’s will in both legal-civil system and education system, and reviews Rousseau's revolutionary plan in the framework of his theory of intellect.

In Being and Time, Heidegger does not specifically thematize the concept of finitude, but he assumes a specific ontological meaning for this concept which is made briefly explicit in the explanation of the priority of future in the authentic timeliness as the “originary finitude of timeliness”. In this paper, on the basis of the phenomenological absolute precedence of Dasein over all beings, the concept of originary finitude will be distinguished from the ordinary and ontical conception of finitude. The ontical conception of finitude is primarily related to the fact, that Dasein is situated in the middle of beings. The distinction between the ordinary and originary finitude is emphasized on the basis of the fundamental distinction between timeliness and Being within-time. The last distinction makes the primary difference between Being-in-the-world and Being within-the-world ontologically possible. Accordingly, the distinction between ontical and ontological finitude enables us to disclose the specific ontological meaning of finitude as the origin of timeliness by the interpretation of the relation between the exsistential analysis of death and the disclosedness of Dasein. The originary finitude will be reached in relation with the authentic future in timeliness and will be finally regarded as the condition of the possibility of the disclosedness and encountering

Discussion on time is one of the most important issues in philosophical thought. It is a problematic issue intentionally and extensionally. The both (Mulla sadra and Heiddeger) believe that the leading task of philosophy is to explain and illuminate the truth of being. One of the phenomenon of being or key of understanding being is time. There are some differences between them in definition and domination of the being, especially Heidegger, in contrast to Mulla Sadra, distinguishes some terms like existence, being and Dasien in his philosophy. In spite of the differences, the both have focused on being and its relationship to the temporality. They try to change the physical definition into the transcendental determination of time. They interpret the different aspects of time such as past, presence and future as aspects of being and Dasien. According to Heidegger, there is an endeavor to distinguish between time, temporality, history and historicity. Finally, both of them have found the deepest relationship between being and time. This paper has tried to interpret the past and the future as the existential facts.

One of the most important features of children is creativity, which is in fact an inseparable part of their life. If this characteristic is ignored, it will gradually fade away in the realm of social competitions, school, and family and, finally, disappears in the turmoil of life. Given the fact that creativity is necessary for change, advancement, and creating new directions, those societies which keep this feature alive and try to develop it will certainly play a significant role in the world in future. In this paper, in addition to introducing the concept of creativity, the writer has tried to explain the necessity of its existence in societies and focus on the conditions and methods that are required for its survival. If such conditions are provided in a society, it will certainly experience a better future.

One of the Heidegger''s encounters with Hegel is his Critique of Hegel''s Notion of Time. Heidegger believes that Hegel''s concept of time is past time، the vulgar understanding of time and simply a paraphrase of Aristotle''s Physics. Several commentators like Derrida، Malabou، Trivers and others launched critiques on this mode of Heidegger’s thinking. One of the most important critiques on Heidegger''s interpretation of Hegel''s time is that his critique is based upon a limited interpretation of Hegel''s philosophy of nature but not upon all minutiae of Hegel''s philosophy. This study also shows that in this case he overestimates the formal characterization of time as the negation of negation. Finally، we conclude that، in spite of Heidegger''s interpretation، the future is an important part of Hegel''s philosophy and there are several stages of time in his philosophy. Thus، we can question the vulgar understanding of Hegel''s time.

“Forward-looking” is the science and the art of exploring and giving a shape to the desired world of the future, some of the specialties of this science is to make use of the scientific means by taking into consideration a perspective that should fit the values that are dominant in society and the program to attaining the desired society, on account of that the sociologist forward-lookers have recognized the science of forward-looking as a means of social guidance. In addition to the view of the ideal society, the religion of Islām which gave the glad tidings about its occurrence in the history expects its followers to strive to realize the Islāmic ideal society within an evolutional procedure by taking inspiration from the criterions of the ideal society on the spur of the facilities and its social capacity. By setting this desired future as an objective, one could design and define the feasible futures as the central point.