نشریه غرب شناسی بنیادی
سال دوازدهم شماره 2 (پیاپی 24، پاییز و زمستان 1400)

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.

Undoubtedly, one of the most important issues in the field of political thought in the public sphere is the relationship between the institution of religion and the public sphere. There is serious controversy among religious and secular thinkers about the nature of this relationship. The epistemological and historical experience of modernity shows that religion is beyond what we can reduce to ideology or to equate with secularism. In today's society, life has no meaning in itself, and one must think about how religious traditions can coexist in the public sphere. The point of this article is what role can institutionalized religion play in this? Can it open the door to dialogue in the public arena or does it prevent it at all? This article presents models of the relationship between institutionalized religion and the public sphere. Then, by examining three perspectives in this field, it tries to present a model that works for Islamic Iran by using the results of a comparative study between the mentioned models. And to free us from the double entanglement that either religion must take over the government or be reduced to the private sphere altogether. The method of this research is descriptive-analytical.

Following the foundations of the flow of modernity and the positivism paradigm on the level of human life, moral crises in various dimensions, social anomalies were formed in the epistemology of relativism in the Western world. Consequently, its intellectual foundations of thought were strongly criticized by rival schools, even in the West itself. On this basis, the leaders of the capitalist system, to consolidate their epistemic foundations, this time, with another element called mysticism, have tried to consolidate their attitude and worldview, which apparently sought to achieve psychological tranquility of people. The story of Rhonda Byrne Secret, including the works on this theme that has received much attention in recent years and has found many fans. The method and approach of this work are that a kind of mystical journey and believes that human by focusing on thought and perseverance, hope and wish, attention to the consciousness of beings and love and self-knowledge, can achieve all its aspirations and material desires. In this research, the descriptive-analytical method has been used to investigating and adapting the elements of this work with Persian mystical and educational works. In summary, the research findings show that although the effect of themes is in common with the mystical works of Persian literature, in the main purpose and main theme of the work, and due to the attention paid only to material issues and human desires, are in line with the objectives of the capitalist system as the main axis of modernity.

Elizabeth Anscombe describes Wittgenstein's ideas (in his book Philosophical investigations) on language as a partial linguistic idealism. Because, Wittgenstein, according to Anscombe, interprets social rules and norms in a way that is consistent with linguistic idealism, and his explanation of concepts of natural essences is not entirely consistent with linguistic idealism. According to Anscombe, Wittgenstein doesn’t explain objects idealistically and he takes them presumed independently of language. Here, after expressing Anscombe's argument in defense of the above claim, I will criticize it. This critique is based on the argument of commentators who defend the position that Wittgenstein's linguistic idealism should not be described as "partial". Based on the analysis presented here, the concepts of physical identities and natural essences are also explained, from Wittgenstein's point of view, by relying on what we call linguistic idealism. We will defend this claim by relying, firstly, on the general view of the author of Philosophical Investigation on the meaning and, secondly, on the self-referring nature of language and its scope, in his view.

Before Machiavelli, in order to explain the transition from subject to object, he justified concepts that played a pivotal role in the transition from subject to object, or vice versa, which were essentially theological-metaphysical concepts, but Machiavelli in his political thought defined There is a new relation, and it must be achieved, that Hegel was later able to use in his ontology in a complex interpretation - and a critique of the views of the likes of Kant and Fichte, who are and should have dealt with the separation of territory. Influenced by Machiavelli, instead of inferring, hegel's ontological and transcendent affairs should be sought in the midst of the effective facts of this world, and thus he was able to criticize the precedence of subject over object, as philosophically explained by Kant, and the dialectical relation. Study between the two from a normative point of view. The author tries to present a new interpretation of the problem and must explain in Machiavelli's thought the logic of Hegel's transition from subject to object and how to replace normative logic with transcendent logic in this regard.

The Berlin Pluralist thought has also played its particular impact on his view. There should be interest between all aspects of his thought, coherence and interest. Hence, looking at history should also be tracked within the framework of his pluralist attitude. His pluralism is a profound impact that he has accepted from the flow of romantism as the strongest or at least one of the strongest opposing streets of Western philosophical thinking. Here, Berlin is also an opposing thinker and the romantic ideas of the history of his pluralist belief. The common thinking current, the history of a coherent entire, has a pattern and definite rules, in many cases predictable and even as an inventory of a transcendental identity, which even holds on the will of humans and chooses its path. He is deeply influenced by Vico and herder every two of the most important romantics of the critic of enlightenment, and against not only the Western tradition, but especially the enlightenment companions that looked at history as a collection of causal and disabled relationships, and some kind of science,

Schilling's treatise on The Philosophical Studies of the Essence of Human freedom (1809) is an attempt to establish a system of freedom. The most central concept in Schelling's system is the concept of "identity", which, with its correct interpretation and finding unity between the opposing concepts of freedom and necessity, justifies his main concern in the theory of absolute idealism. The principle that is pursued in the fundamental search for the formation of the system and the solution for the compatibility of the system and freedom is identity in the true sense that in pantheism as the only possible system of reason is possible. Heidegger's focus on Schelling's thought Revealed the importance of Schelling in the history of Western thought by writing Schelling's Treaties on the Essence of Human Freedom and his multiple interpretations in 1936 and 1941. This study shows how, according to Schelling, a misinterpretation of this principle allows the incompatibility of system and freedom in different interpretations of pantheism, and how Heidegger's interpretation of this principle leads to the question of what is the single and fundamental principle of beings.

Hume takes a compatibilist view in the debate on liberty and necessity. In his view, we need both “necessity” and “liberty” for moral responsibility. In this paper, at first, I will clarify Hume’s path to accomplishing his project. Then, I will explain the classic interpretation of Hume’s compatibilism according to which, in Hume’s view, it is the external compulsion that conflicts with free will rather than causation itself. Then, I will try to explain Botterill’s interpretation of Hume’s compatibilism. Botterill claims that Hume’s focus is on what he calls intentional agency or liberty 2. Finally, I will try to show that Hume’s project still faces difficulties, even if we accept Botterill’s account of Hume’s compatibilism. Although in his view, Hume’s emphasis is on agency, determinations of the will, and intention, it does not still respond to our concern about other possibilities. This interpretation also does not show that intentional agency is compatible with the broad determinism that governs an agent’s psychological states and passions.

The focus of this article is on the position of myth in Plato's dialogues. With a descriptive-analytical approach, this article addresses the issue of what are the characteristics of Plato's dialogues in different periods? And how did Plato's approach to myth change in the Introductory, middle and final dialogues? In this way, we first examine the dialectical challenge in Socratic dialogues and then how Plato used myth in different periods, explaining that the use of myth in Socratic dialogues differ from other periods in order to add a religious dimension or mythological and And finding solutions to important philosophical problems. In those dialogues, it takes place in order to bring the mind closer and express the allegory. Finally, by dividing the myths of later periods into two general categories, eschatological and non-eschatological, we explain the specific subject and content of  myths and the reason for their use.

In the later theory of desire, two important economies of desire can be identified according to Lacan and Deleuze; Different formulations of the expansion of desire, each of which creates special relationships with the subject and society. Deleuze, with the plan of schizoanalysis against psychoanalysis, is completely separated from the Freudian tradition and establishes a new form of the economy of desire. Against the Oedipal formulation of desire in Lacan, with continuous reference to a missing ultimate object, desire circulates in a vortex movement around an oedipal core, in Deleuze's anti-Oedipal scheme, the body becomes a desire machine. It is possible to produce and move desire in schizo and rhizomatic ways. In general, two types of economy of desire can be recognized here: interal-expansion of desire in Lacan and external- expansion of desire in Deleuze. Also, in Lacan, the concepts of lack and fantasy that organize the economy of desire, and in Deleuze, the concept of the body without organs by producing desire as force, formulate special forms of the relationship between desire and society.

This research aims to analyze the concept of westernization in Ahmad Fardid's philosophy of history and its relationship with the Islamic Revolution. In it, while analyzing Fardid's attitude towards the state of human civilization in the new era, the position of the Islamic Revolution in it as a great transformation to get rid of the control of Westernization is attempted. And to deal with the non-existence caused by it should be considered. The critical interpretation method has been considered in this research, and with its application, it has been tried to evaluate and criticize the concept of westernization in Farid's intellectual literature and its relationship with the Islamic Revolution. Fardid's analysis of this important political development is mostly based on the anti-Western characteristics of the Islamic Revolution, and he is indifferent to the political nature of the revolution as a modern political phenomenon.The main finding of this research is to understand the reductionist nature of Fardid's thought about the relationship between the Islamic Revolution and modernity and to examine the consequences of his analysis, which requires ignoring the political, economic and social aspects of the revolution and focusing only on its ontological dimension. The overall result shows that the ontological approach and individual history philosophy, which is based on Heidegger's critique of metaphysics and attention to Ibn Arabi's mystical nomenclature and apocalyptic ideas, has fundamental shortcomings in explaining the phenomenon of the Islamic Revolution.

Does human do a morally wrong action, inspite of knowing its wrongness? Socrates-Plato’s answer to this question is negative. To know whether an action is right is the necessary and sufficient condition to do it. However, this answer is not completely accepted neither by some philosophers like Aristotle, nor by ordinary people. we see many people who know that an action is morally wrong but initiate to do it. In this paper, I will try to explain Kant's answer to this common phenomenon by focusing on his Religion within the Boundaries of Mere Reason and by having a glimpse into Groundwork, and compare his answer to Plato’s and Aristotle’s. for this purpose,, firstly the definition of radical evil (morally wrong action), then the good and evil disposition in human nature, and finally choosing the evil action and the relation between choosing an evil action and knowing its badness is studied.