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Showing 8 results for Heidegger
Volume 5, Issue 1 (1-2025)
Abstract
Mulla Sadra and Heidegger have dealt with nature and the call of conscience in their ontology. The main question is whether there are any commonalities between the theory of nature and the call of conscience. The research findings indicate some commonalities between the call of conscience in Heidegger's thought and nature in Mulla Sadra's philosophy. Making man transcendent, discovering the meaning of life, discovering the inherent poverty of man, adapting to the fluid existence and instability of human nature, and finding a foundation based on consciousness are some of the commonalities of these two concepts. The most important difference is that God has an important place in nature but does not play a role in Heidegger's concept of conscience. Of course, some commentators of Heidegger's thought have presented a mystical interpretation, in which case a greater affinity can be established between these two concepts.
Volume 14, Issue 56 (12-2021)
Abstract
In this article, the critical works of Poornamdarian are analyzed and read with a philosophical hermeneutic approach. The question is whether hermeneutic philosophy has been the basis for the interpretation of literary works in this author's critical works. And if so, what hermeneutic concepts and themes form the basis of his work? Hermeneutic philosophy has penetrated in literary criticism with many of its themes and concepts. It seems that Poornamdarian has also used many of these concepts in his works, and many of the manifestations and ideas derived from this philosophy have been the basis of his works in the critique and analysis of literary works. But in utilizing these concepts, however, he has not merely placed himself in the realm of an imitative critic who has been influenced by one of the thought approaches related to philosophical hermeneutics, but, in addition to, his knowledge of the universal knowledge of critique in the field of hermeneutics, relying on the legacy of interpretation, introduces the audience to a new perspective on methodical literary criticism. The titles and layers of this article that are influenced by these concepts are: interpretation, semantic pluralism, symbol and allegory, demythologization in symbolic texts, deconstruction, grammatology, author death theory, intertextuality, ambiguity and meaninglessness (ambiguity), apostrophe and multifaceted, deconstructive and multifaceted connection with didactic and theological poetry, multifaceted and social commitment in poetry and literature. In his critical works, he has sometimes directly analyzed and studied these issues, and sometimes, as a special approach, he has absorbed and digested these concepts in his works that it could be said that .zhe has appropriated them as a discourse.
Extended abstract
Problem statement: The theoretical foundations of this research are based on "philosophical hermeneutics". Hermeneutics has a history of analyzing and interpreting the holy books of religions, including Christianity, Islam, and even surviving writings in the Persian language. Hence, interpretation, as an ancient ritual, is rooted in the belief in the "sanctity of the text." Influenced by the philosophical theories of Heidegger and Gadamer and their followers, Poornamdarian have created works in the field of literary criticism and interpretation of classical and contemporary Persian texts. One question is whether the opinions and ideas of literary criticism of critics such as the Poornamdarian, which are evident or hidden in his works, can be explained on the basis of philosophical hermeneutics. Another question is that in what fields and subjects does hermeneutics have the capacity to analyze and recognize in his system of thought - by digesting and absorbing their opinions in his works and not by following and mechanically imitating them? And can it be said that in this way he has tried to include some hermeneutical approaches in his critiques "through self-appropriation"?
Research findings
Poornamdarian considers interpretation (hermeneutics) as the search for truth to reveal the coherence of the text. The goal he pursues in interpreting the works of the Persian poems is to harmonize and create an agreement between traditional interpretation and modern hermeneutics. In this alignment, he combines three approaches of traditional and hermeneutic interpretation of Gadamerian and Eric Hersh's thinking, that is, the semantic validity of the text, and thus demonstrates his belief in the coherence of the text; However, he does not believe in a single meaning for the text; Because it does not find consistency and single inference with the situational context of multiple individuals and readers. Through the combination of these three fields of thought, he has "adopted" the hermeneutic critique approach and adopted a pluralistic approach. This discourse requires a kind of moderation in interpretation. It has an influence on the deconstruction of the text as well as on the issue of the author's death. He also equates the former with polysemy and the latter with uniqueness in terms of meaninglessness and meaning. He considers texts such as theological and didactic texts to be single-meaning or meaningful, and cryptographic texts to be meaningless and to imply a plurality of meanings. The issues of hermeneutics in his critical works have, in some cases, been directly analyzed and studied, and are sometimes so absorbed in his works that it shows that he regarded them as discourse. Another issue is that he has undergone a kind of transformation from cryptography to deconstruction in the production of his critical works; But the truth is that this metamorphosis does not have a fixed and absolute process, but rather lies in deconstructions and cryptocurrencies in his works.
Conclusion
The critic in this article, Poornamdarian, to achieve a moderate and coherent interpretation, without believing in a single meaning for the text, chooses an approach of harmonization and agreement between the three areas of traditional interpretation and Gadamerian hermeneutics and Eric Hersh's thinking the semantic validity of the text. And in a relative, rather than absolute, metamorphosis that governs the process of producing his critical works, he uses this moderation in most of his works.
Extended abstract
Problem statement: The theoretical foundations of this research are based on "philosophical hermeneutics". Hermeneutics has a history of analyzing and interpreting the holy books of religions, including Christianity, Islam, and even surviving writings in the Persian language. Hence, interpretation, as an ancient ritual, is rooted in the belief in the "sanctity of the text." Influenced by the philosophical theories of Heidegger and Gadamer and their followers, Poornamdarian have created works in the field of literary criticism and interpretation of classical and contemporary Persian texts. One question is whether the opinions and ideas of literary criticism of critics such as the Poornamdarian, which are evident or hidden in his works, can be explained on the basis of philosophical hermeneutics. Another question is that in what fields and subjects does hermeneutics have the capacity to analyze and recognize in his system of thought - by digesting and absorbing their opinions in his works and not by following and mechanically imitating them? And can it be said that in this way he has tried to include some hermeneutical approaches in his critiques "through self-appropriation"?
Research findings
Poornamdarian considers interpretation (hermeneutics) as the search for truth to reveal the coherence of the text. The goal he pursues in interpreting the works of the Persian poems is to harmonize and create an agreement between traditional interpretation and modern hermeneutics. In this alignment, he combines three approaches of traditional and hermeneutic interpretation of Gadamerian and Eric Hersh's thinking, that is, the semantic validity of the text, and thus demonstrates his belief in the coherence of the text; However, he does not believe in a single meaning for the text; Because it does not find consistency and single inference with the situational context of multiple individuals and readers. Through the combination of these three fields of thought, he has "adopted" the hermeneutic critique approach and adopted a pluralistic approach. This discourse requires a kind of moderation in interpretation. It has an influence on the deconstruction of the text as well as on the issue of the author's death. He also equates the former with polysemy and the latter with uniqueness in terms of meaninglessness and meaning. He considers texts such as theological and didactic texts to be single-meaning or meaningful, and cryptographic texts to be meaningless and to imply a plurality of meanings. The issues of hermeneutics in his critical works have, in some cases, been directly analyzed and studied, and are sometimes so absorbed in his works that it shows that he regarded them as discourse. Another issue is that he has undergone a kind of transformation from cryptography to deconstruction in the production of his critical works; But the truth is that this metamorphosis does not have a fixed and absolute process, but rather lies in deconstructions and cryptocurrencies in his works.
Conclusion
The critic in this article, Poornamdarian, to achieve a moderate and coherent interpretation, without believing in a single meaning for the text, chooses an approach of harmonization and agreement between the three areas of traditional interpretation and Gadamerian hermeneutics and Eric Hersh's thinking the semantic validity of the text. And in a relative, rather than absolute, metamorphosis that governs the process of producing his critical works, he uses this moderation in most of his works.
Volume 16, Issue 1 (3-2025)
Abstract
Cet article présent, nous ne projetons en aucune façon d'établir ou de définir ce qu'est l'art, dont l'œuvre d'art en ontologie. Ce n'est pas notre préoccupation aujourd'hui, et non plus davantage de la plupart des artistes contemporains. À la recherche d'une ontologie bien particulière sur l’œuvre d’art contemporain, Roger Pouivet, le philosophe contemporain français, l'appelle « l'ontologie appliquée ». Il s’agit de considérer l'œuvre en tant que telle, sans se préoccuper des catégories fondamentales qui la possèdent. À ce stade, il paraît nécessaire de parler du changement de paradigme dans le champ d’arts plastiques, qui résulte de l'apparition des œuvres des textes écrits ou oraux.
En ce qui concerne le concept de « Zugganzes » de ’Heidegger, il faut bien comprendre, quoi qu'il en soit, le cumul des éléments nécessaires jusqu’à ce que l’établissement d’un système s’achève. Cela veut dire que pour un processus de créer une œuvre d'art contemporain il explique qu’à la fois chaque élément a son rôle clé, même indispensable, et une mission pour compléter le rôle des autres éléments.
Au fur et à mesure de cet article, nous répondrons aux questions de recherche : 1) Comment peut-on mettre en avant un processus de détermination d'une œuvre d'art qui s'enrichit des textes écrits ou oraux, en époque contemporaine ? 2.) Pourquoi et pour quelle raison a-t-on choisi de mettre en lien les deux concepts de « Zugganzes » et de l'hypothèse de « l'ontologie appliquée » dans ce travail de recherche ?
Cette recherche essaye de nous montrer que: les œuvres d'art contemporaines qui sont considérées comme des textes visuels enrichissent des textes écrits ou oraux. En effet, cet acte vise à attirer l'attention des spectateurs en tout temps et en tous lieux. À la fin, on comprendra qu’il est possible de créer visuellement des textes symboliques en pratiquant simultanément les textes écrits ou oraux comme des éléments visuels et en profitant de leurs contextes.
En ce qui concerne le concept de « Zugganzes » de ’Heidegger, il faut bien comprendre, quoi qu'il en soit, le cumul des éléments nécessaires jusqu’à ce que l’établissement d’un système s’achève. Cela veut dire que pour un processus de créer une œuvre d'art contemporain il explique qu’à la fois chaque élément a son rôle clé, même indispensable, et une mission pour compléter le rôle des autres éléments.
Au fur et à mesure de cet article, nous répondrons aux questions de recherche : 1) Comment peut-on mettre en avant un processus de détermination d'une œuvre d'art qui s'enrichit des textes écrits ou oraux, en époque contemporaine ? 2.) Pourquoi et pour quelle raison a-t-on choisi de mettre en lien les deux concepts de « Zugganzes » et de l'hypothèse de « l'ontologie appliquée » dans ce travail de recherche ?
Cette recherche essaye de nous montrer que: les œuvres d'art contemporaines qui sont considérées comme des textes visuels enrichissent des textes écrits ou oraux. En effet, cet acte vise à attirer l'attention des spectateurs en tout temps et en tous lieux. À la fin, on comprendra qu’il est possible de créer visuellement des textes symboliques en pratiquant simultanément les textes écrits ou oraux comme des éléments visuels et en profitant de leurs contextes.
Fariborz Moharram-Khani,
Volume 22, Issue 4 (10-2015)
Volume 22, Issue 4 (10-2015)
Abstract
It is clear that every interpreter brings with him certain conceptions, in most cases unconsciously. But then question arises, which conceptions are right and adequate? Heidegger’s philosophy is concern with preparing the ground for understanding the meaning of The Being by carrying out a subtle and revolutionary phenomenology of the human mode of existence. Since in the Qur`an, too human existence is the object of attention, it should be possible to show that there is some affinity between the idea of human being made explicit by Heidegger’s phenomenology and the idea of human being that is implicit in the Qur`an. To confirm this, the present paper compares the structure which make possible to be human in Qur`an, and in Heidegger’s existentialism.
As a result of this inquiry, there is a certain kinship between the Qur`an, and phenomenological approaches to human being, and that based on these similarities there would be two results. First, phenomenology is applicable in Islamic studies. Second, this method will provide us to learn from the Qur`an, what we need for our present life.
Aidin Keikhaee, Shannon Bell,
Volume 23, Issue 1 (2-2016)
Volume 23, Issue 1 (2-2016)
Abstract
The concept of anxiety occupies a crucial position in early Heidegger’s writings. Most prominently, it appears in Being and Time (1927) and “What is Metaphysics?” (1929) as a structurally central concept. After 1920s, Heidegger began to use the term much less frequently, leading some scholars to suggest a change in Heidegger’s view of the significance of the concept of anxiety. In this essay, we argue that central to the understanding of the role of anxiety in Heidegger’s thought is the fundamental difference between Heideggerian and psychological anxiety. This distinction is crucial as it is directly connected to the idea of the ontological difference, i.e., the difference between the ontical and the ontological, between beings and the Being of beings. Psychological descriptions of anxiety remain at the level of the ontical and, therefore, fall short of comprehending the ontological meaning of Heideggerian anxiety, which is one of Dasein’s basic possibilities of Being. Equipped with such an ontological understanding, we argue that the concept of anxiety remained central to Heidegger’s thought, early and late alike. We also suggest that Heidegger’s less frequent use of the term anxiety after “What Is Metaphysics?” could possibly be associated with his recognition that its terminological similarity with psychological anxiety may become a source of misunderstandings. Moreover, in the last section of the essay which functions as an addendum, we engage with Freud’s analysis of the uncanny and examine its relation to Heidegger’s Being-not-at-home. We argue that although Freud’s analysis of the uncanny does, in a sense, open up horizons beyond the reach of empirical psychology, his quasi-scientific quest for causal explanation ultimately remains within the framework of an ontical analysis.
Volume 25, Issue 2 (7-2021)
Abstract
Introduction
Space is a fluid construct which has long been echoing different meaning in various academic field and even in everyday life. Space, because of its special fluidity, has been given several meaning and due to this, considered as the synonym of place.
Methodology
In this article we seek to present different interpretation of space/place concept by using philosophical hermeneutic method. Critical analysis of current models and methods by great thinkers like Lefebvre and Heidegger which left great effects on bodies of academic works led us to using this method. Firstly, disagreement and ambiguity over the concepts of space are due to considering the space as the ontic by the experts. Domination of metaphysical and conceptual thought over current methodologies caused to explanation of the concept of space rather than interpreting this concept in relation to its specificities like historicality and ontic. According to this methodology, exploration in the space knowledge was provided by dialectic, not by the knowledge and logic which seek to causality and relational.
Results and Discussion
The findings of the present study can be presented in two parts: in the first part, some cases that have caused a misunderstanding of the concepts of place and space are addressed, and in the second part, which deals with Heidegger's theory and Lefebvre is focused, in addition to showing the commonalities of the views of these two philosophers, a prescriptive solution is provided according to the theory of these two philosophers in relation to place and space. The result showed that space is existential and Heidegger uncovered this existential space for the first time. Lefebvre also through his social production of space theory, though not directly, but his triple conception of space implied this existential space. Finally, given existential nature of space and considering the similarity between Lefebvre and Heidegger thoughts over the space.
Conclusion
Heidegger's existential space and the production of Lefebvre space are each in a way that focus on human beings in their discussions and historical view of space, in addition to having appropriate philosophical support, by combining these two theories and modifying it, space can be considered an abstract-concrete phenomenon which is manifested as a constructed place (according to the proposal of the present study, representation spaces). This existential concept of space in the present study, which is only inspired by Heidegger and Lefebvre theories and not entirely based on them, is able to explain the understanding of the concept of space and place in a wide range (for example, from cyberspace) of procedural unity and resolve current misunderstandings
Space is a fluid construct which has long been echoing different meaning in various academic field and even in everyday life. Space, because of its special fluidity, has been given several meaning and due to this, considered as the synonym of place.
Methodology
In this article we seek to present different interpretation of space/place concept by using philosophical hermeneutic method. Critical analysis of current models and methods by great thinkers like Lefebvre and Heidegger which left great effects on bodies of academic works led us to using this method. Firstly, disagreement and ambiguity over the concepts of space are due to considering the space as the ontic by the experts. Domination of metaphysical and conceptual thought over current methodologies caused to explanation of the concept of space rather than interpreting this concept in relation to its specificities like historicality and ontic. According to this methodology, exploration in the space knowledge was provided by dialectic, not by the knowledge and logic which seek to causality and relational.
Results and Discussion
The findings of the present study can be presented in two parts: in the first part, some cases that have caused a misunderstanding of the concepts of place and space are addressed, and in the second part, which deals with Heidegger's theory and Lefebvre is focused, in addition to showing the commonalities of the views of these two philosophers, a prescriptive solution is provided according to the theory of these two philosophers in relation to place and space. The result showed that space is existential and Heidegger uncovered this existential space for the first time. Lefebvre also through his social production of space theory, though not directly, but his triple conception of space implied this existential space. Finally, given existential nature of space and considering the similarity between Lefebvre and Heidegger thoughts over the space.
Conclusion
Heidegger's existential space and the production of Lefebvre space are each in a way that focus on human beings in their discussions and historical view of space, in addition to having appropriate philosophical support, by combining these two theories and modifying it, space can be considered an abstract-concrete phenomenon which is manifested as a constructed place (according to the proposal of the present study, representation spaces). This existential concept of space in the present study, which is only inspired by Heidegger and Lefebvre theories and not entirely based on them, is able to explain the understanding of the concept of space and place in a wide range (for example, from cyberspace) of procedural unity and resolve current misunderstandings
Shahriar Shafaghi,
Volume 26, Issue 1 (8-2019)
Volume 26, Issue 1 (8-2019)
Abstract
In this article, it will be shown that philosophers/theoreticians of justice, such as John Rawls, are engaged in a kind of performative contradiction, since despite their implicit call for justice, their mere academic activities in developing a theory of justice, does not really help the cause of justice in society. Then by referring to thoughts of Heidegger, Levinas, and Nietzsche, among others, it will be shown that although the struggle to achieve social justice is necessary and has the highest priority, it is an impossible task; and yet human beings are existentially obliged to engage in this unavoidable task. Finally, it will be shown as why this "task of social justice" will be best achieved as, what could be called, "authentic development" or horizontal development at the bottom, and playing chess with the powers that be. In defining "authentic development," it will be compared with what Denis Goulet calls by the same name; where he defines the desired development with its results, rather than its process.
Abbas Manoochehri,
Volume 27, Issue 1 (12-2020)
Volume 27, Issue 1 (12-2020)
Abstract
In his Nichomachean ethics, Aristotle has introduced Friendshiop (philia) as a civic virtue higher than justice. After Aristotle, Latin and Iranian thinkers articulated on the notions of “Amiticia” and “Dusti” as equivalent to Aristotel’s philia. In the modern times, while justice was regarded as legal system protecting individual rights, Friendship was reduced to a personal concern and was confined to private sphere of life. In recent time once again friendshiop has entered the intellectual melieu both in Iranian and German culture. In this paper three models of Friendship, namely Phronetic, Erfanic, and Phenomenological, are analysed, and, according to what these models pertain to, it is suggested that as regards convergence, it can be brought about by Friendship more than by Justice.
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