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

The importance of knowledge about the path of the spiritual wayfaring (sulūk), which will have undeniable functions in practical mysticism, something that the conscious sufi disciple (salek) in his journey towards God needs to know its nature, because in spiritual wayfaring (sulūk), such elements are important: 1- sufi disciple (salek) 2- the place of spiritual wayfaring 3- the spiritual wayfaring to 4- spiritual wayfaring (sulūk) on the other hand, beginning and end the spiritual wayfaring (sulūk) until intuition from the other side. Therefore, one of the fundamental questions of mystical spiritual wayfaring (sulūk) is, first what is the path of spiritual wayfaring (sulūk)? Secondly, what is its extension? In the present article, the answer to the mentioned question was given with a combined method (narrative and rational) and the output and finding of it is that it can be caught and deduced in the revealed teachings and philosophical-gnostic teachings, that is, the path of spiritual wayfaring (sulūk) is the soul of pious sufi disciple (salek). and the knowledge of the soul plays a major role in the occurrence and survival of the spiritual wayfaring (sulūk), and its nature will be innate, poverty, unity and existential. The structure of the article is also in the form of an introduction about the capacity and existential structure of man with the aim of achieving maximum perfection and unstoppable actuality in the arc of ascent, and then have been explained the importance, necessity and key role of the knowledge of the soul and the unity of the path and the multiplicity of ways to should be explained and analyzed sufi disciple’s existential becoming and ascending in the path of spiritual wayfaring (sulūk).

In this article, the concept of genesis in Aristotle’s writings has been investigated both from the literal and from the terminological point of view, and the importance of its distinction from the revelational understanding and the Abrahamic religions has been minded. With explaining this concept, the importance of terms and concepts such as ‘creation’ and ‘generation’ gets evident, and the question arises as follows: ‘What can be the meaning of the concept of genesis, with its important role in various languages, according to Aristotelian and Greek understanding? Is this concept not closer to the notion in the revelational religions and creation?’ Therefore, in this article, we have studied and analyzed the term ‘genesis’ in three books written by Aristotle entitled physics, metaphysics, and On Generation and Corruption in order to have a better explanation of the distinction between this concept and the conventional religious understanding of concepts such as genesis and creation. With paying attention to Aristotle’s writings in this regard, we will find out that although Aristotle has approached the concept of ‘creation from naught’ in revelational religion with his idea of primal matter, this intellectual difference between Aristotelian and philosophical thought and religious thought is going on.

Interactive art, with a new attitude, changes the classical approach to the status of the audience as ineffective observation and then, transforms he/she, into one of the main pillars of creating the work based on interaction and portability that it is considered a contemplative view of human from the view of postmodern philosophy. The philosophical view of Gilles Deleuze as one of the most sophisticated approaches to human life can be used to analyze the questions of this writing, which relates to the audience and its role in shaping the work of art. Also some terms such as Becoming, Rhizome and Body without organs which is proposed by Deleuze can be used in the analysis of audience behaviors. The questions are; Interactive art can be the equivalent the concept of Becoming And choices the audience facing with, how can related to the definition of the organs without body and the rhizome. For answering to the questions, the basic information was extracted from library and digital resources, then by using these documents, the position of the audience was described in an analytical-descriptive way with Deleuze's approach. As a result, it became clear that the audience of interactive art faces a set of potentials that, according to the definition of an organs without body, it is unique for each individual audience. Each person's choices guide the process of creating an art work in a random and irregular route, similar to rhizome`s concept; A structure that is built along the path and at the moment. Always being at the moment, between the potential and the actual thing that the audience's choices leading it, is the philosophical definition of Becoming. The importance of the present study is in finding the connection between postmodern philosophy and postmodern Art.

De Beauvoir and Butler are the most prominent thinkers who have emphasized the necessity of re-reading the subject and gender identity. Their attempt to find the meaning of subjectivism has been accompanied by the necessity to deconstruct the meanings of sex and gender. Accordingly, by focusing on the concept of becoming (De Beauvoir) and performance (Butler), they have sought to change the gender mentality (De Beauvoir) and the plurality of gender identity (Butler). Although Butler started with De Beauvoir with common points of view and owes some of the most important concepts of her thought, her interpretations and results of her thought are broader and more different than De Beauvoir. Explaining the constructivist nature of gender identity, De Beauvoir proposed a change of mindset to end the binary oppositions man-woman. Recognizing the cultural nature of gender identity, Butler exposes the various forms of power and its binary opposites and proposes the plurality of gender identity with the intent of ending gender ideology. According to Butler, although De Beauvoir’s constructivist views on gender identity and the formation of the female subject have had a significant effect on the formulation of her views

A prominent concept in the philosophy of Friedrich Nietzsche is “will to power” which is proposed as an alternative against metaphysical thinking. Nietzsche’s thought is a new interpretation of the modern human’s social and individual life. Nietzsche criticized metaphysical thinking tradition as it ends up in nihilism. The very criticism in its final analysis has resulted in the emergence of new interpretations of the concepts “knowledge” and “truth”. Nietzsche goes back to the ancient Greek thought and regards knowledge as imposing the will to power upon reality. Truth is not then a fixed absolute idea, but is regarded as a productive, plural entity that can be used as a useful mythology with a regulative function for meeting human needs. Will to power as the artist overcomes nihilism through a return to the nature, self-command and his creativity power and shapes the constitutive elements of life and says yes to it. As to this meaning, truth is not anything but the will to power. Some thinkers like Martin Heidegger believe that Nietzsche intends to go beyond the metaphysics and systematic thinking but brings metaphysics to its zenith with his extreme subjectivism. According to this view, Nietzsche provides a systematic thought with his will to power, eternal return and reassessment of values, and his radical criticisms are true about himself in the first place and ultimately challenge his own ideas.

The free spirit, believes Nietzsche, has to go through two stages before reaching the stage of creating new values: first admitting traditional values; then criticizing them. However, on the way to the third stage, that of creating new values, the free spirit may still proceed to create values within the very framework of traditional values. Nevertheless, Nietzsche's philosophy, being profoundly inspired by Dionysus, present a certain attachment to traditional values. However, it is clear that Nietzsche just uses Dionysus to let the free spirit pass from second stage to the third one. In fact, a philosophy, focused on Dionysus, prepares the researcher's mind, not yet completely free from the tradition, to enter the stage of creation of values. Besides, Nietzsche, implicitly and explicitly, evokes Epicurean and Hegelian theologies, as a kind of intermediary capable of making possible such a passage. But his philosophy, deeply influenced by Dionysus, represents a virtual theology, which by refuting many elements of tradition, provides a more complete and pure example.

There are two main camps in 20th-century philosophy of time: A-theorists who believe in the dynamic model of reality, and B-theorists who maintain a static model of reality. After the publication of Putnam’s influential article, “time and physical geometry” (1967), the implications of the Special Theory of Relativity became serious in metaphysical discussions about temporal reality. Some philosophers argued that this theory contradicts the dynamic model and implies the ontology of the static model, namely, the objective reality of the present, past and future events. In response, some advocates of the dynamic model argued that there can be dynamic models in relativistic setting, though they are different, radically, from old theories of dynamic reality. In this paper, first, I shall discuss how special relativity contradicts the traditional dynamic model and, then, how new dynamic models imply a relative concept of reality, in contrast to its old absolute concept and, so, why these strategies are very unintuitive. Finally, I shall argue that this radical conceptual shift about reality is, not only unintuitive, but unwarranted and, in some sense, inconsistent as well.

Heraclitus is usually recognized as a philosopher who believes in the motion and becoming of all things. He also maintains that there is a kind of conflict among opposites, which finally leads to their unity. However, not much attention is paid to the fixed principles that exist in his philosophy. The most important of all of them is logos, which is also referred to by some other terms such as fire, God (theos), etc. Logos is a fixed divine principle which establishes harmony among all things, and a philosopher is an individual who hears the words of logos and acts accordingly. Therefore, it can be said that, in addition to the becoming of worldly things, Heraclitus also speaks of unity and consistency in his philosophy.

The issue of death is more tangible in some of Plato’s works such as Apology, Crito and Phaedo. But as far as life is concerned, the purpose of human happiness can be found in itself, a happiness which can be attained by acquiring virtues. What does Plato mean by “virtue” which leads to the human happiness in life? This paper seeks some parts of this answer in Alcibiades and some parts in Philebus.
Generally, in Plato’s viewpoint awareness and contemplation on Reality is not separable from life and person’s happiness and consequently the happiness of society is dependent on the level of awareness to virtue and Reality. Human nature has been discussed in Alcibiades and it has been suggested that differences in human is not due to the beings and existence but is in becoming. Human beings are variant in their endeavor to purification and self-knowledge but all of them are seeking happiness, in that respect they are connected to each other spiritually. Philebus is about “Goodness”, “Beauty” and their relation to “Pleasure”. We can come to this conclusion about the Plato’s viewpoint that life is realizing the accommodation between the mundane world and the Ideas which everything is according to the mere Goodness. The life is not being but is becoming.

This article compares the meaning of time in the philosophies of Hegeland Heidegger. After a review of Hegel’s view on time, Heidegger’scritique of Hegel’s opinion on this notion will be offered. ThenHeidegger’s own idea on time, which is in contrast to Hegel’s, will beintroduced. From the viewpoint of Heidegger, Hegel’s understanding oftime is at the side of the mainstream western metaphysics. Heideggerbelieves that his own understanding of time goes beyond the ordinaryconception of the concept in western philosophy.