جستجوی مقالات مرتبط با کلیدواژه "واقعیت" در نشریات گروه "ادیان و عرفان"

The present article explores the issue of metaphysics and its position in Wittgenstein’s thought using a descriptive-analytical method. To accomplish this, several points are highlighted. Firstly, there is a kind of continuity between Wittgenstein’s ideas. Secondly, metaphysics serves as one of the elements that can be used to assert a connection between Wittgenstein's views. Thirdly, based on these two points, metaphysics is not rejected in Wittgenstein's philosophy but rather deemed necessary. Since Wittgenstein’s primary interest was to discover meaning through the relationship between language and reality, he argued that language could only represent a part of reality due to its limitations. However, a component of reality - the essential part - cannot be expressed by language but may just be showed. Wittgenstein demonstrated that reality extends beyond what language conveys by drawing definitive boundaries around language and knowledge in both his Tractatus and Philosophical Investigations. While in Tractatus he adopts a moral approach to distinguish what can be said and what can be shown, characterizing essential concepts such as God, morality, and religion as what can just be shown, in his Philosophical Investigations he adopts an aesthetic approach to demarcate what can be known and what can be shown. Furthermore, given the position assigned to them by Wittgenstein, metaphysical concepts are descriptive norms that serve as foundations of empirical and scientific knowledge. Finally, we show that metaphysical concepts are not only undeniable in both Tractatus and Philosophical Investigations but also necessary components of Wittgenstein’s thought in arriving at his notion of reality.

Decreation is one of the central ideas in Simone Weil’s mysticism that first was introduced by her into theological and mystical discourse of Christianity. Understanding the idea of decreation depends on understanding Weil’s model of creation. She believed that God, out of love, withdraws from His divinity so that the world of creation to be realized. Just as, in creation, God empties Himself of His divinity in order for man and the world to exist, so in decreation, man, by imitating God, also must empty himself of what have been given to him so that he can participate in creation as God wills. Decreation isn’t just imitating God detaching Himself from His divinity; rather, it is a passive action which, in practice, must be waited for after giving all the attachments and fantasies up. Simone Weil, through the act of decreation, explains how to deny selfishness and avoid self-centeredness.

Magic realism is assumed a new style of fiction developed in the second half of 20th century. This style is said to be rooted in Latin America. However, some of the literature scholars argue that this style is originated in east literature specifically in mystical texts. Imagination, which is considered one of the fundamental components of magic realism, may break down cause-and-effect link in the story. Stemmed from myths, legends, beliefs, anecdotes, or folk stories, imagination can be distributed all over the stories. Mystical texts or specifically speaking mystical bibliographies of great mystics are primarily written in imaginary and storied form. They present amazing and astonishing events in realistic way. This method is the same as narrative mode in magic realism texts. Elucidating different definitions and characteristics of magic realism, authors of present study probed the origin of magic realism in east literature, specifically mystic texts (bibliographies). Common points of these two schools or styles are also presented. The most important of which are crossing the border between reality and ultra-reality, unifying reality and ultra-reality, unifying opposites, seeking truth through imagination, marvel actions and amazing behaviors of story characters, and etc.