نشریه فلسفه تحلیلی
پیاپی 42 (پاییز و زمستان 1401)

Charles Taylor has a distinctive status among contemporary philosophers. Taylor’s important concerns are “identity” and the “lack of meaning”. He thinks that modern moral philosophy is lacking in strong evaluation of “identity”. What is dominant in the modern age is a naturalistic view, which, as Taylor puts it, destroys the meaning of life; individualism and instrumentalism are consequences of this view. In his historical account, Taylor shows that individualism leads us to authenticity and relativism. Taylor thinks that “identity” is to know who I am and where I stand. Our identity is defined by commitments and identifications. Moreover, identity is formed by our dialogical and social character. Also the Good is shaped in association and dialogue. One of Taylor’s concerns is restoration the meaning to our life. He speaks of frame or horizon within which human beings receive meaning for living. According to Taylor, it is possible to make a relation between “identity” and “good”. One major criticism against Taylor’s thought is that there is an inconsistency between “identity” and “good” in it. In other words, we cannot believe in an identity as formed by dialogue and, at the same time, speak of similar moral intuitions.

The purpose of ethical view in existentialist is a better description of being human. Sartre philosopher of existentialist philosophers, as human is free and autonomous, so in ethics there is no general rule, so there is no fixed value and human is simply the source of value and moral code. According to such a view, the criterion for doing a verb as well as moral judgment is the individual himself, since the individual himself is the creator of his deeds because of his freedom. As well as his existentialist themes, Sartre also rejects the absolute morality that everyone is valid and replaces it with a moral that alone is valid for the individual. In the present article, we intend to study the nature of ethical values by relying on the concept of freedom from the perspective of Sartre in order to determine the role of moral values in how ethical judgments are issued.

This research tries to analyze and scrutinize four selected works of photography by Samad Ghorbanzadeh, a contemporary Iranian photographer, based on the concepts and opinions derived from Freud's psychology. The method of this research qualitatively describes and analyzes the case of the artwork based on data obtained from library and internet information. The reason for choosing Samad Ghorbanzadeh's works is his surrealism approach in photography, which is able to be read and analyzed by relying on concepts such as unconscious mind, dream, and defense mechanism in Freud's psychological approach. Although psychological analysis reduces the problems to the individual and his characteristics, but ultimately this understanding seeks to explain social constructions. These works are inspired by topics such as loneliness, absence of identity, loss of faith and ultimately death, which somehow involve humans and societies and challenge the nature of human existence in today's world system. In the psychological reading of the works in question, the audience, while having a new experience of encountering the work of art, gets to understand and recognize the content of the work and the symbolic connection of artistic elements with individual and collective injuries.

In today's philosophy, the possibility of harmony, closeness and mixing of different fields, including the field of literature and philosophy, has been provided. The purpose of this article is to examine the phenomenological aesthetics of the works of Simon de Beauvoir, a famous philosopher and writer of the 20th century, and to explain the positive consequences of this creative attitude. In fact, de Beauvoir writes philosophically and in the form of writing a metaphysical novel, he brings literature and philosophy closer to each other. More than a writer, he is an artist who cultivates ideas about art and literature through his thoughtful texts and fiction works. Simon de Beauvoir is not a phenomenologist, but his thoughts have the talent of phenomenological reading, as his attention to intentionality, inter-subjective relationship, individual, experience, other and self-loneliness, has made his works worthy of phenomenological study and research. The present article aims to provide the possibility of such a reading of his works by briefly reviewing the concepts raised in de Beauvoir's works.

"Responsibility" means asking someone for something and it is used in cases where the petitioner can follow up on his request from the respondent and question him about his behavior in accordance with or against his request and its consequences. Knowledge, authority and power are considered as conditions of moral responsibility. A group of determinists believe that there are laws that question a person's moral responsibility. Discoveries in the field of genetics have fueled these views in recent years. But in the past centuries, the Akhwan al-Safa explained the influence of these natural factors such as temperament, weather, astrological rulings at the time of birth, etc. on ethics at the beginning of their treatise on ethics, but continued with the plan of dividing ethics into "centered" ethics. and "acquired", shows that these factors do not lead to predestination and lack of control and moral responsibility is still established. Addressing the impact of these issues on the part of the Brotherhood is because by planning these factors, the ground can be prepared for people to live more morally.

The understanding of humans in any philosophical school influences their ultimate purpose, affecting their way of life and how they resolve conflicts. Building on the foundation of humanistic psychology, Maslow posits the theory of self-actualization, asserting that transcending basic needs related to deficiency allows for the full manifestation of innate talents to their highest potential. Fārābī, a philosopher of happiness with a special focus on the functions of the mind, thought, and aptitudes, links human perfection in material life to perfection in the afterlife, offering a comprehensive theory on perfection and happiness within the realm of the mind through the flourishing of innate talents governed by the bestowing of intellects. Despite their different worldviews, both thinkers ultimately regard human perfection and happiness as aligned with the blossoming and utilization of innate talents. This perspective redefines primary human experiences, such as suffering and transient pleasure, replacing them with satisfaction and happiness. This paper presents an analytical-comparative study of these two philosophers’ views on the definitions of perfection and happiness. It addresses how humans resolve worldly conflicts and problems and examines their solutions within physical, relational, emotional, intellectual, and meaningful perfection.