جستجوی مقالات مرتبط با کلیدواژه « metaphysics » در نشریات گروه « ادیان و عرفان »

Numerous contemporary philosophers have found inspiration in Heidegger's body of work, incorporating his ideas into their own philosophical reflections. Consequently, a comprehensive examination of Heidegger's perspectives and intellectual framework reveals these influences, notably demarcated by the distinction between calculative thinking and disclosure thinking. Employing an analytic approach, this article delves into Heidegger's oeuvre, where he delineates philosophies concerned with existence as opposed to those focused on existents, often neglecting existence itself. It explicates his portrayal of humans as beings summoned by existence, embarking on a journey of inquiry and questioning. Heidegger perceives himself in a state of anticipation, awaiting the summons of existence. As elucidated, Heidegger espouses an alternative form of thinking, one achieved through a liberating process wherein individuals traverse arduous paths of contemplation to unveil reality as a mode of disclosure and revelation. The articulation of these discoveries is expressed through a poetic language. From this standpoint, existence establishes a profound connection with spiritual thinking, finding its dwelling in language as the very abode of existence. Notably, Heidegger himself intuits a spark of reality within this framework.

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.

In many respects, David Hume pioneered tremendous developments in philosophy, some of which continue until today. A case in which is his introduction of a version of psychologism into different areas of philosophy. In the present article, which uses the descriptive and analytical method, we begin with a description of the presence of the psychologistic element in major parts of Hume’s philosophy, including his discussions of causation, substance, identity, the soul, the origin of morality, and universal concepts. We then analyze his contribution and the importance of his psychologistic approach in various aspects. We aim to show that very influential trends today, including naturalism and interdisciplinary studies in cognitive science, have roots in his psychologistic approach.

For Heidegger, thinking cannot be limited to metaphysics, science and technology, subjectivism, representation, and logic. Rather, meditative thinking has requirements, the most important of which are questioning and getting on the path of thought. In his view, thinking (denken) and thanks giving (thank / danken) are cognate and are associated with logos or speech. However, the main feature of thinking is that it seeks an existence that invites it to think. According to Rumi, true knowledge cannot be achieved through theoretical or acquired knowledge. Rather, thinking is below mystical or by-presence perception and implies memory, intuition, taste and love. According to him, the main requirement of thinking is behavior, in the highest level of which, a perfect human being will attain certainty and knowledge by connecting with the truth. Thus, in spite of their obvious differences in terms of intellectual origin and principles of thought, but also common elements can be seen in their thought. As Heidegger and Rumi believe, the ratio belief and rationalism alone cannot lead to thinking. Rather, it is a meditative or spiritual thought that will occur through intuition and Openness.

Arguing that religion is the promise of God and that the knowledge and act of God may not contradict, the Indian Sir Syed Ahmed Khan deems the empirical theories arisen from sensations as something absolute and unchanging; interprets the absolute religious teachings, metaphysic things, and mystical intuitions through symbolic language of religion; and considers the truth of all prophesy, revelation, prophetic miracles, angels, demons, mystical intuitions, and imams’ generosities as illusions. Conversely, Allaneh Tabatabaei, rejecting the allegations, argues the words in their conventional and lexical meanings and uses references to the verses interpreting other verses without reasoning in a way that we usually resort to; expressing the law of causality, he explains the miracles in a form of natural processing that affected by God under the circumstances of time and cause of the occurance.

According to Heidegger, Western nihilism arises from it is metaphysics-stricken history beginning from Plato. Since it ignores existence and concerns itself with existents, metaphysics leads to nihilism. Heidegger’s solution for dealing with metaphysics and nihilism is to turn our attention to art. Art reveals a world that has already existed, thereby it creates a people and its history and overcomes metaphysics. The problem in this article is how metaphysics leads to nihilism and how art overcomes metaphysics. By adopting an analytic-inferential method, the article aims to show that the problem lies in the relationship between metaphysics and art, on the one hand, and the sensible, on the other. We seek to show the relationship between the two in order to demonstrate the role of art in overcoming metaphysics. We conclude that metaphysics has relegated the sensible to an unreal existent, while art can create and realize the sensible from a non-metaphysical starting point, in which way it can make it possible to overcome metaphysics.

What is beyond existence, and superior to everything, and beyond all Being - Whether the true, the intermediate, and the apparent - is not recognizable by the acquired knowledge and the argumentative identification of the human mind, In the sense that the mind and the wisdom of man will never be able to acquire or understand the truth, and the essence of the absolute and supernatural nature of the first unit that is above being. In other words, the essence beyond being is not acquired by the knowledge and the logical analogies of human reason. It is only the being that can be the subject of the knowledge of mankind and the essence of the first unit, due to being beyond being and superior to being or existence, is free from the acquired knowledge. Therefore, knowledge is in the realm of the essence of the compound object, rather than in the essence of what is purely extensive or truthful and beyond the infinite

Theory of finalism, among pre Socratics philosophers and even for Plato, has not been on the carpet as a serious and obvious philosophic problem, although we can find a number of confirmers for the theory in their works. Aristotle propounded theory of finalism obviously and seriously, and his theory didnt have approximately any competitors until end of middle ages and the scholastic philosophers particularly Thomas Aquinas supported it seriously. After the Renaissance, Although Francis Bacon as the founder of modern science and Descartes as the founder of modern philosophy didnt deny final cause, but attacked theory of finalism cruelly and prohibited the arrival of that to field of physics and experiential sciences, and leaded it to realm of metaphysics, and they even supposed that metaphysical research about this theory is futile.