فهرست مطالب

فصلنامه حکمت و فلسفه
سال هفتم شماره 2 (پیاپی 26، تابستان 1390)

  • بهای روی جلد: 18,000ريال
  • تاریخ انتشار: 1390/10/11
  • تعداد عناوین: 7
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  • Davoud Sparham Page 7
    Befor Inb Arabi, according to the Helenistic view, the human perception was confined to sensations and objects of reason. And, for the sensation was regarded as an instrument for reason, the latter was thought as the final perceptive faculty. Furthermore, the reason supported by logics, was regarded as the final judge. In the mentioned thought tradition, all of findings should be assessed in the light of reason to their truth of falsity be determined. Ibn Arabi suggests a new worldview and makes the traditional conception ofreason encountered to some main challengs. According to this fact, orientalists rightly have called him the largest and most influential thinker in the second half of Islamic age. Ibn Arabi's meeting with Averoes – the main philosopher of his age – is regarded as a kind of end for a long time tradition and the begining of a new route. The route Ibn Arabi founded is takig authority from reason and giving it to the imagination in an strict sense. Nowaday, after the rise of postmodernism and many challenges about modern hypothses about the nature of human being and rationality, and refutation of many modern assumptions, inclination to reassessment of oriental thoughts has been increased, and therefore, there is an increasingly interest in Ibn Arabi's views. Thus, it is necessary to all of his ideas are studied in the light of current streams of thoughts. This paper tries to study and explicate Ibn Arabi's views about the imaginantion and its role and function in the realm of perception.
  • Manoochehr Sanei Darrebid, Ssein Kharazmi Page 37
    One of the most fundamental elements of Nietzsche's thought is the notion of ternal recurrence of the same which he regards himself as the teacher of it. ccording to this notion, I shall return eternally to this identical and self-same life, n the greatest things and in the smallest, not to a new life or a better or a similar ife. Nietzsche takes the eternal recurrence as a test or as a selective principle for ife-affirmation and as an antidote to the nihilism following god's demise. In the ight of eternal recurrence we can redeem the past and transform every "It was" nto "I wanted, It thus" and be succeed in reaching the will to power and saying yes o the world as it is.
  • Reza Mahoozi Page 53
    In the analysis of natural and artistic beauty, Kant explains the pleasure of the taste based on free play between Imagination and Understanding upon the principle of teleology of nature. Hence, the aesthetic judgments are produced by indeterminate harmony between Imagination and Understanding. Kant explains the Sublime upon this principle, but he has not noticed the harmony between Imagination and Understanding in detail. Consequently, some of commentators have held that the Sublime is not important in Kant's philosophy of art. However, is it true that Kant has changed his opinion about aesthetic sensations? This paper aims at showing the fact that the Sublime is very important in Kant's aesthetical thoughts, because it explains the highest sensation of the Imagination and connects the Sublime to ethics and religion.
  • Mehdi Dehbashi, Marzieh Rezaeian Page 75
    When the human being starts to know himself and appreciate his abilities, it is asif he has a kind of responsibility to transcend himself form lower stages ofhumanity to higher ones. For Kierkegaard, this transcendence is possible by helpingof the human outstanding characteristic, namely the Anxiety. According to hisnotion of anxiety, any individual is always concerned and anxious about the qualityof his choices. This anxiety leads the individual to choose the best choice throughwhich he can represent his very own self as much as possible. For Maulana, thehuman being who has the thought faculty which differentiates him from otherlivings, not only can grasp knowledge about himself, but also about other things,just by applying this ability correctly. Consideration of both thinker's thoughts canhelp us to comprehend this ability. In this paper, we investigate human being inorder to recognize the spirit's stages and to know human being's outstandingcharacteristics in the two mentioned thinker's thoughts. Therefore, we investigatethe privacy and the examination for attainment more pure self.
  • Ali Akbar Abdolabadi Page 103
    In this paper, following an analytical-critical method, I will try to give an analysis of Sidgwick’s ethical intuitionism. I will focus on his critical analysis of Common Sense Morality, which he has called “Dogmatic Intuitionism”, and state the moral principles which he has regarded as self-evident and absolutely valid ones. Then, through some critical reflections upon Sidgwick’s moral principles, I will try to answer to the question whether his principles are in fact self-evident and absolutely valid ones or not. I make some points to show that Sidgwick has wrongly assumed them as self-evident and absolutely valid principles.
  • Ali Akbar Ahmadi Aframjani, Amir Naemy Page 119
    Einstein’s theory of relativity made many difficulties for Newtonian physics, so asit did not remain any way for keeping it but setting apart or reforming some of themost fundamental concepts such as space and time. Many thinkers believe that relativity theory made some irreparable hurts on Kant’s philosophy. However, some other thinkers, like Gödel, have tried to read relativity theory in such a way that not only have no contradiction with Kant’s philosophy, but also introduce some affirmations for it. This paper casts light on Gödel’s effort for reconciling relativity theory with Kant’s philosophy in the topic of 'Time'; It also contains some remarks on the point that how conception of time in relativity theory can lead us to defend Idealism. Finally, it would be suggested that for reconciling Kant’s philosophy with modern science, we should both cease his inflexibility about the process of acquiring knowledge and set apart the hypothesis of being unknowable of the thing-in-itself.
  • Ali Salmany Page 143
    Since Hume believes that beauty is pleasurable sentiment, he can not refer to the certain objective qualities for resolving aesthetical disputes. Hence, he introduces the common judgment of judges as the standard of the taste. Hume himself accept that in spite of efficiency of this standard, tow factors, namely different humors and different particular manners, lead to a kind of constricted relativism in the aesthetic judgment. A precise investigation will show that this standard can be successful in the simple and none-comparative situations. However, in the case of comparative judgments - when we speak about preferences of an artist in comparison to the other's ones - this standard can not be efficacious. If beauty is pleasurable sentiment, everybody accredit his sentiment and would not accept other's sentiment.