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

This research has investigated the challenge of transcendental ego identity in Husserl's phenomenology. On the one hand, the central position of this theory, the ambiguities and fundamental criticisms from philosophers affiliated with the phenomenology tradition reveal the necessity of research in this regard. Based on the general picture he presents of the nature of egoic life and its ability to split, Husserl deals with the relationship between pure and empirical ego, which has been considered the central point of criticism. Based on the thesis of the production of a transcendental ego through the activity of the specific experimental ego, he has expressed the theory that the experimental ego has the basic ability to recognize itself in different ways and to start producing a multitude of new egos, each of which it has its unique stream of consciousness. Therefore, Husserl, while expressing the idea of the coexistence of the transcendental and empirical ego, has emphasized two ways of looking at the ego. Ego can also be viewed as an object in the world or from the perspective of the relationship between experience and the world to discover the inherent structures of experience. Therefore, the transcendental ego, as the only phenomenological residue of transcendental reduction, allows us to access a new area of existence that is absolute.

In the upcoming research, relying on the descriptive-analytical method, we are trying to answer the question that does the Heidegger's phenomenology of religious life have an epistemological infrastructure? It seems that the basis of the phenomenology of Heidegger's religious life is based on the understanding of Dasein from the reality of religious life and gaining awareness of the essence of religious life based on the mechanism of Dasein's understanding. Investigating the role of human existence (= Dasein) in reaching the truth of religious life in the form of Heidegger's phenomenological approach to religious life is the main motivation of the researcher, which introduces us to the epistemological basis of Heidegger's phenomenology. Based on the evaluation, Dasein is a conscious agent in confronting religious life, and the knowledge that is produced in this way is a certain knowledge that depends on the essence of religious life through the understanding mechanism of Dasein.

This study aimed to identify the facilitating and inhibiting factors of students' tendency towards ethics. A qualitative approach with a descriptive phenomenological method was employed. Data were collected using semi-structured interviews with 98 Iranian faculty members, university administrators, experts, staff, and students who were selected through criterion sampling. The findings suggest that there are eight facilitating factors such as “structural, functional, social, cultural, personal, religious, study-research-driven, and educational" factors, and there are also nine hindering factors (obstacles) such as “structural, social, performance-related, political, personal, functional, conceptual, informative-cognitive, and cultural” factors. Drawing upon the understanding of a wide range of academic activists, this study identifies new and more complete dimensions and components of the factors concerning the tendency or non-tendency of students towards ethics in the university environment. It is recommended to use these results to develop academic ethics in higher education more efficiently.

Phenomenology is one of the most important nowadays’ philosophical movements. Although Husserl is the founder, you can find its roots in philosophers’ works like Descartes, Kant, and Bergson. Heidegger Learned phenomenology from his professor and used it as a way to understand Being. Phenomenology for Heidegger transformed from Husserlian simple form to a way to understand the truth. Part of this transformation is because of Bergson's influence on Heidegger. In Heidegger’s opinion, Bergson, with bolding the importance of consciousness for understanding life, had a part in establishing Husserl’s phenomenology. By translating Bergson’s works into German, Max Scheler played a crucial role in gathering attention to Bergson's philosophy. This effort led to Husserl’s important work, the investigations of internal time consciousness, which are partly published in Husserl’s later works. Furthermore, Bergson, by making a difference between common time and real-time or ‘duration’ in understanding life, showed philosophy a new way of understanding truth. For Heidegger, phenomenology without understanding the concept of time, and centralization of Dasein as temporality, is not conceivable. The phenomenology is one of the most complex topics in the philosophy of the 20th century, and the simplest way to understand it is to pay attention to the formation of its roots. Considering that not enough research has been done on the influence of Bergson's philosophy on the phenomenological movement, this article tries to cover as much of this need as possible.

In the mystical heritage, more attention is paid to the identity and cognitive and behavioral functions of the heart, and the dignity of the heart is presented as beyond the intellect and below the soul and in time below Fouad. It is placed again. But Ibn Arabi mentions the existential characteristic of the heart as cheating in forms and manifestations, and this research by emphasizing this characteristic seeks to draw the inner capacities of the heart for a phenomenological view and tries to use phenomenology according to Van Menen and Adding an existential attitude to it will answer this basic question; How can the inner capacity of the heart be used in Ibn Arabi's mysticism for existential phenomenological reflections? The achievements of this research are as follows: 1. The heart is the essence of a person's existence, and due to its application and fraud, it is receptive to various forms and manifestations, and what is meant by this fraud is intuitive existential fraud. To this credit, the heart has a good capacity to strengthen the phenomenological view with components such as astonishment, suspense, attention, and appearance, and helps to keep the file of reflection on the truth and its knowledge open; Second. The heart, with its face-to-face encounter with names and attributes, and in a sense, its pre-reflective confrontation, puts a powerful capacity for existential phenomenological reflections in front of the intellect, as one of the affairs of the heart.

In the Crisis of European Sciences and Transcendental Phenomenology, Husserl has tried to disclose the origin of psychologism in the history of modern philosophy. Phenomenological psychology not only provides a basis for empirical psychology but can also function as an introduction to transcendental phenomenology. In his philosophical narration of the historical development of the concept of psychologism, Husserl refers to John Locke and states that Barkley and Hume advocated Locke’s views. Locke’s psychological studies come at the service of transcendental concept, which had been formulated by Descartes in his Meditations on First Philosophy for the first time. In his view, metaphysics can show that the whole reality of the world and everything that exists is nothing more than our cognitive acts. It is at this point that it is necessary to pay attention to transcendental affairs. Descartes’ methodological skepticism was the first method used for posing the transcendental subject, and his description of cogito ergo (I think) provided the first conceptual formulation for it. John Locke replaced the pure transcendental mind of Descartes with the human mind. Nevertheless, he continued his study of the human mind through intrinsic experience because of an unconscious transcendental-philosophical concern. However, knowingly or unknowingly, he fell in the trap of psychologism. Following a historical and, in a way, completely philosophical approach, Husserl showed how the rays of attention to transcendental affairs emerged for the first time in Cartesian philosophy and, then, in the conflict between rationalism and empiricism. He also demonstrated how, after the growth of this attention in Kantian transcendental philosophy, it came to fruition in Husserl’s phenomenological philosophy.

Allāma Tabātabāī has used the theory of i'tibārīāt in the analysis of various phenomena such as knowledge, the language of religion, the relationship between the appearance and the interior of religion. According to Allāma Tabātabāī the language of religion is i'tibārī; That is, it forms a set of validity of the language of religion in the field of education, which go back to the facts. The discussion of i'tibārī versus real has been raised in the works of the Allāma Tabātabāī in two different ways: Epistemological discussion and ontological discussion. In addition to these two, we can also talk about i'tibārī phenomenology. What is meant by “i'tibārī phenomenology” is the study of the emergence of human relationships with the world and other objects in the form of i'tibārī matters. Man's relationship with other objects is based on four types: real-real; real- i'tibārī; i'tibārī-real; i'tibārī - i'tibārīāt. This latter type is a i'tibārī relationship with something that a person accepts without going back to the reality and simply based on the relationship with other baseless i'tibārīāt. We called this type of i'tibārīāt "absurd i'tibārīāt". One of the most important types of nihilism that can be seen in the cyber space is i'tibārī nihilism, and various forms of it can be seen in this space. Technology and virtual space has brought with it a lot of absurd i'tibārīāt and has trapped a person in the dungeon of i'tibārī nihilism. The only way to get rid of them is to return to real i'tibārīāt; i'tibārīāt that are rooted in reality. The existential relationship that new humanity has found with the cyber space and technology has replaced the relationship with the sacred and God.

The approach of Descartes and his subsequent philosophical tradition to consciousness did have epistemological consequences. The distinction between subject and object, and the question of how the mind and body relate, the entanglement of the mind in its ideas that led to the problem of “egocentric predicament,” the problem of the identity of the perceptual object, skepticism, and the issue of valuation regarding the gap between the mind and the object are some consequences of this approach. Consequently, alternative approaches have been proposed by philosophers to avoid such consequences. Among these approaches is phenomenology with the narratives of Husserl, Heidegger, and Merleau-Ponty. Husserl’s transcendental phenomenology with its intentionality, Heidegger’s doctrine of “being-in-the-world” and Merleau-Ponty’s idea of conscious bodies tried to explain the mechanism and characteristics of consciousness. The present article seeks to examine the problems of the Cartesian-European epistemological system, to show how to deal with these problems, and finally to analyze and critique the characteristics of each approach to see whether these alternative approaches could have managed to solve these problems or not.

The present study was conducted with the aim of "reflection on the students' epistemological system about God".

This research is in the framework of qualitative and phenomenological research method. The statistical population was the total number of students of Shahid Bahonar University, in which 17 students were selected by voluntary-purposive sampling method. The research tool was a non-structured interview. The method of data analysis was Klaizi.

The research findings indicate that in the students' epistemological system about God, four main themes of doctrinal dimension, cognitive dimension, communication dimension and meaning can be achieved with 8 sub-themes and 161 codes. In these dimensions, students can be divided into two axes. In the doctrinal dimension, both groups believe in God and His existence. The results of the study indicate that although most students had a good knowledge of God and God's action in relation to man and also a good spiritual relationship with God, but in the case of students who have a weak knowledge of God and there is a growing spiritual concern with God, and this group certainly needs more attention and help in this area.

In the third decade of the twentieth century, under the influence of comparative studies in the field of theology, mythology and linguistics, comparative studies in the field of philosophy came to the attention of a group of Western thinkers. The first attempts at this were made by Mason-Ursel; he adopted the historical method under the influence of the positivists. chose. To better understand Carbon's view of comparative studies, one must pay attention to his phenomenological approach along with his ontological view, as well as to his purpose of philosophy. Intuition and attention to the inside and the slogan of returning to objects themselves or saving phenomena are among the common points of carbon with phenomenologists. On the other hand, Carbon's belief in the existence of the middle world and his ontological approach in general and the role of imagination as perceptual That world and the emphasis on interpretation and tying

In this article, we try to explain Merleau-Ponty's art and aesthetics by focusing on his phenomenology, which is based on bodily sensory perception and show that Merleau-Ponty's phenomenological analysis of the body in his early writings, such as the structure of behavior and especially the phenomenology of art in perception. He is the determining element in the formation of his philosophy of art. The main hypothesis of this paper is that body and art have an intertwined relationship and form the basis of Merleau-Ponty's aesthetic phenomenology. Thus, the artist's sensory perception and body-to-body relationship with and reflection of this encounter in the work of art is a concern of what we have called the body-centered aesthetic phenomenology. In addition, in this phenomenology, we consider painting as a way of thinking that Merleau-Ponty has analyzed concerning Cézanne's works, as well as body-centered aesthetics and, consequently, the close connection between body and art. In this article, we have tried to advance our analysis by referring to the key works of this philosopher.

The present study deals with the matter of human recognition (specifically anthropocentric). Here we examine the term anthropocentric in the transition from modern philosophy to phenomenology. Our attempt here is to do this with a qualitative analysis of the works and first-hand texts of modern philosophical and phenomenological thinkers. This transition can be followed by "recognition of consciousness". With the influence of Bacon and Descartes, Kant began with doubt, and with his transcendence he brought certainty and conciseness, and carried out the plan to humanize science by eliminating man. Hegel makes this certainty with the phenomenology of the soul and his dialectical scheme with the connection of man and soul in the course of history. Husserl, whose name is familiar with phenomenology, tries to establish certain science with the slogan "Return to Things"; But he brought the "lifeworld" to the relativists, and at the end of his life he considered the dream of philosophy as a certain science to be over. Heidegger (transcendental) puts man at the center of the world. Dasein is always present in the world. The present study reinforces human-centered approaches in which human beings have always been and will always be central.

idegger’s the authentic Dasein or Sartre’s pour soi existence (responsible free man). By paying attention to the ontological, anthropological and cognitive foundations of the phenomenological-existentialist perspective, however it is possible to cast doubts on these answers. Therefore, any determination based on originality and authenticity, such as the two above mentioned propositions, may be considered inadequate or even contradictory. It seems that a different (or conflicting) path must be taken to reach this unique subject and subjectivity. In order to provide a perspective on this phenomenological and existentialist subject, this paper concentrates on the views of Jose Ertega y Gasset. Marcel’s priority of être over avoir, Heidegger’s distinction between zuhandenheit and vorhandenheit, Hussel’s idea of the eternal unfinnished perception of things, Heidegger’s interpretation of das Geviert, are some important phenomenological and existentialist insights which pave the way for a new solution. In accordance with all the mentioned insiths and as a sum up of them, Ortega’s unique definition of la circumstancia, as well as his conception of horizonte de posibilidade and, ultimately, his Pueblo promise the emergence of a new subject and subjectivity. Pueblo- one of the most frequently used terms in Ortega’s system of ideas- can be considered as a non-individual and, at the same time, non-universal subject, a determination of subjectivity which is faithful to the foundations of phenomenological and existentialist philosophies.

With his phenomenological method taken from the teachings of Heidegger and Merleau-Ponty, Hubert Dreyfus critiques the two paradigms of artificial intelligence, namely symbolism and connectionism. He then approves a trend from the third paradigm of AI, namely artificial life, with special conditions. This trend is known as "Heideggerian AI". After a brief review of Dreyfus’s critiques of the first two paradigms of artificial intelligence, this article examines his final opinion on the possibility of accepting Heideggerian AI. According to the author, the possibility of Heideggerian artificial intelligence based on Dreyfus' theories can be demonstrated in at least three ways. These three approaches are presented as follows: The first approach is presented using the Daniel Susser’s approach and is based on interactionism. The second solution is expressed by citing John Searle and distinguishing between strong and weak artificial intelligence; the third explanation demonstrates how this is possible based on the doctrine of co-instantiation, inter-consciousness, intelligence, and intelligent behavior.