اصالت

The advancement of technology refers to the invention of various human-made artifacts (as opposed to natural objects), which, alongside the comfort it has provided for humanity, has also led to harmful consequences. These destructive effects have created new challenges in the philosophy of technology, including the idea that some, by attributing intrinsic reality to technological artifacts, have claimed that such artifacts possess a true unified and independent existence that may lead humanity to its destruction. This research aims to provide an answer to the question of the ontological status of technology from the perspective of contemporary Islamic philosophy, which can serve as a foundation for many issues in the philosophy of technology. The data for this study were collected through library research and analyzed using logical analysis methods.  This research will show that, according to Allama Misbah Yazdi and other contemporary Muslim philosophers, the existence of technological artifacts is of a conventional nature. Due to lacking the true unity, artifacts do not possess one real existence. It is human beings who consider unity for this collection and assigns it a name so that referring to the concept of the artifact does not require invoking the names of each individual parts in the mind. By proving the conventional nature of technological artifacts, determinism in this context will no longer have meaning, and it is human beings who can prevent and compensate for its harmful effects.

The purpose of the current research is to understand the course of time, the place and concept of authenticity, and the explanation of the responsibility of existence based on Heidegger's views in two works, The Concept of Time and Existence and Time. In this research, an attempt has been made to achieve Heidegger's point of view on this topic with an objective understanding and free of misunderstanding by using Schleiermacher's hermeneutic analysis method. The method of working in this analysis was based on the rotation of partial to general interpretation and general to partial interpretation of the text; This means that the partial interpretations are based on the general understanding of the text and the general understanding is based on the partial interpretation of the sentences of the text. In the interpretations of each part, grammar and technical features (author's psychology) have been paid attention to and understanding has been achieved based on them. In total, two inductive and analogical approaches have been used in obtaining interpretations. The findings of the research indicate that Heidegger considers time to be a special existence for Dasein; That is, a kind of evaluative mechanism of existence with a future-oriented return to being or the past, which seeks to bring Dasein to its special place in existence. Existence has a mechanism of individuality and contradiction, which are joined together by unity. Being sees Dasein as a means of individualizing and giving meaning to beings and themselves, which, while giving existence to it, comes from it. The responsibility of Dasein is understood in recognizing its special place in nature, that despite its temporal existence, at the point of originality, it can reach the individuality of the other and itself, and by being-toward-death, connect itself to the center of integration, such a point is the originality that It can be defined in Dasein.

The meaning of life is one of the most important concepts in the history of philosophy, which has preoccupied many philosophers. In modern era, the traditional concept of meaning has lost its credibility due to the explosion in every field of knowledge and technology, and subsequently, the migration of the Gods. Martin Heidegger, as the most important philosopher of the Twentieth Century, focused his attention on the meaning of life in modern thought in the absence of metaphysical Gods. In the first period of his intellectual gestation, he sought to dream up a meaning for life by rejecting any kind of idealistic approach based on the concept of his fundamental ontology.  Therefore, the aim of this study was to analyze the hermeneutic phenomenology of Dasein in order to get  a  better understanding of the meaning of authentic existence, which is the main mission of  early Heidegger's philosophy. Heidegger's thought and his fundamental ontology focused on the human beings as Dasein. Heidegger believed that the truth of existence could be understood by  Dasein because the existence could be observed in the human beings. Accordingly, to obtain the meaning of life, Heidegger unravels the mystery of the fundamental structures of Dasein which are related to each other, including being-in-the-world, fear and the consciousness of death using his hermeneutic conception of language. He concluded that Dasein could obtain an authentic life as a meaningful life using the consciousness of death of and freedom from the Daesin's domination through free choices. However, Heidegger believed that the will is not  the only solution, and also  we should always open up the new perspective in this regard  that existence itself provides for us.

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 main aim of the present research is to examine and criticize the Theory of Two Originalities. This topic is fundamental, yet it has received less attention. According to famous philosophers, originality means having objectivity, exteriority, being the source of works, and forming the reality of the text. Therefore, those who claim that existence and essence have an external reality, believe in the theory of two originalities. The neglect of this theory has led some of its major supporters to introduce the Theory of Two Originalities under different names such as the originality of essence or the originality of existence, and various interpretations have been made based on the relationship between the existences and essences. In this study, three interpretations of the two originalities are presented: Rajab Ali Tabrizi considers existence as an external affair, but regards it as secondary to essence; Ahmad Ahwazi believes that existence and essence have an external combinatory unity; and Gholamreza Fayyazi believes that existence is realized in essence, and essence is considered as the existence's attribute in the exterior, and there is no external difference between them. After presenting these three interpretations, the arguments of the supporters of the theory of two originalities are examined and criticized, and finally, the most important criticisms of the supporters of the originality of existence are interpreted and evaluated.

Paying attention to the issue of the death of authenticity and alienation of man is one of the most important issues that contemporary man is dealing with ignorning it causes that according to Heidegger; The desert is getting wider every day and the gap between self-being and alienation becomes uncontrollable. In order to understand and face this issue logically, in the present research, the meaning and why of alienation from the point of view of two prominent thinkers of the Islamic world and the West, Allameh MuhammadTaqi Ja’fari and Martin Heidegger, were discussed in a comparative manner. The research shows that for Allameh Ja’fari self-estrangement is divided into two types, positive and negative, and positive self-estrangement means placing the "self" in the path of its logical evolution, and negative self-estrangement means exclusive attention to the animal dimension and neglecting the origin and resurrection. they know and from Heidegger's point of view, losing one's understanding of one's existence and the meaning of one's world, being under the control of previous plans, becoming a passive existence, not trying and seeking to understand the meaning of existence, and also becoming a static being and passive; It takes a person out of the orbit of authenticity and true self-being and enters a space called "alienation from oneself".

Mulla Sadra has demonstrated "The Principality of Existence" as the basis of the Transcendent Philosophy based on solid arguments and by studying the scholars before him, he considered the peripatetics to believe in The Principality of Existence and the Ishraqi in the principality of Quiddity. Although the question of the principality of Existence or Quiddity has not been raised in this way by early scholars, by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research seeks to find the opinion of 'Ghias al-din Mansur Dashtaki' on this matter. By examining his texts and expressions in a descriptive-analitical method based on Sadra's philosophy; while providing convincing evidence, the belief in the 'The Principiality of Quiddity' can be deduced from Ghias al-din Mansur. The above evidence will be presented and the claim will be explained in this research. Ghias al-din considers the concept of 'Existence' as one of the validations of the secondary intelligible and redundant on quiddity, denying the realization of any individual and external instances for it.

In this paper, with the aim of presenting the foundations, goals, principles and ethical methods for metamodernism, a combined research method including documentary method, conceptual analysis of concept interpretation type and inferential research method of progressive type has been used. First, by applying the documentary research method, while collecting and integrating the moral ideas of metamodernism experts, through the conceptual analysis research method of the interpretation of the concept, he explained and defined metamodernism and ethics in metamodernism. Also, the application of the inferential research method of the progressive type has led to the formulation of the foundations, goals, principles and ethical methods of metamodernism. Therefore, it has been mentioned about creating mobility to move from postmodernist ethics to metamodernist ethics as the ultimate goal of ethics in metamodernism, which includes eight principles and three ethical methods in addition to seven intermediate goals. Components such as returning to past movements, new honesty, authenticity, love and care, collapsing distances, hierarchies, "as if" process and grand narratives have been proposed as the moral principles of metamodernism. Also, integration and combination, the equation of both - neither, and the equation of both - and... are the ethical methods of metamodernism.

We argue in this paper on art as the fine art in architectonic of system of Kant's philosophy. Here be shown that Kant had unitary image from his architectonic of system of philosophy as unitary statue. He thought the unitary statue as a whole. Therefore, his critical thought is metaphysics. Kant passed traditional metaphysics and he disclosed subjectivity that is ground of critical metaphysics and it rises from critical reason. All of elements of his philosophy is based on the ground. on the other hand, in modern time art be realized as fine art; Since art before modern time includes sense of more general it. Thus, it had functional, educative, cognitive role and for understanding this attitude from philosophical view we need to back to Kant. Therefore, be shown that fine art as product of genius in modern time and in Kant's thought is based on subjectivity as its condition of possibility.

The present study focuses on examining Heidegger's position on the effect of , death-awareness on genuine life and the relationship between death, life and authenticity. To achieve this goal, descriptive-analytical method was used. Heidegger's concern is the question of existence with a fundamental analysis of Dasein as pure life in the realm of being towards death. The thought of understanding death is deeply linked to Dasein's non-existence as well as other fundamental concepts such as anxiety, conscience, and authenticity. Getting rid of the vulgarity of everyday life is based on the turning point in choosing the genuine Dasein, death. Death is an element of understanding Dasein and conscience is also an element of understanding authenticity in life. In the meantime, anxiety is a precondition for authenticity and the discoverer of the veil of death. In Heidegger's thought, the search for Dasein's genuine face by relying on death and emphasizing the choice of a person away from the unscrupulous conscience of others is evident. Therefore, in his thick intelligence, death-awareness is one of the most important things in building a genuine life. But his approach to death as the beginning or end of life, the phenomenon of authenticity in this world or the hereafter, as well as the genuine life here or there, paves the way for a different view of the metaphysical tradition of the past.

Jean-Jacques Rousseau, in some of his works like the Discourse on the Arts and Sciences (the First Discourse) and The Letter to d'Alembert on the Theatre, presented a critique of art, specifically theater, which was in contrast to the spirit of his time. His critique was essentially based on the Platonic criticism of art which was presented in the Republic. After justifying the fact that Rousseau's critique could be considered as a recreation of Plato’s critique of art in the eighteenth century, this article aimed to demonstrate that this critique, besides its significance in itself, could be essential to fulfill a novel interpretation of Plato’s critique. Rousseau, by applying Plato's fundamental ideas in his critique of contemporary art, separated Platonic criticism of art from Plato's unique metaphysical framework. Furthermore, by revealing the eternal core of Plato’s critique, he made it more acceptable and understandable. According to this interpretation, the tripartite distinction between idea, reality and imitation is reducible to a twofold distinction between reality and image. In this view the main point of critique is that art, by intervening between man and reality, prevents the genuine perception of things, which in turn leads to the loss of the authenticity of emotions. As a result, it would disrupt the ethical balance.

The notion of the characteristics of an ignoble human being in Gabriel Marcel thought revolves around components such as establishing an "I - s/he" relationship with others, unpreparedness and unopenness in relations with others, and presence in the realm of "having." To that end, it will become clear that by establishing an "I-you" relationship, being present to other human beings in the realm of "being" becomes noble, but by examining Marcelchr ideas it became clear that the dominance of science and technology over human beings paved the way for the formation of a mass society and further, it intensifies the functional view of human, and as a result all these factors, increases the intensity and speed of ignobility of contemporary mankind. In this study, which aimed to explain the factors of nobelity and ignobility from Gabriel Marcelchr point of view, it became clear that he believes to emerge from unoriginality. a human being should be able to freely choose, to accept responsibility, to communicate with the secret and to have characteristics such as love, loyalty, faith and hope.

Society and the individual and the relationship between the two is one of the most important philosophical issues for thinkers. Modern social scientists (companions) have offered three perspectives in answer to this question. Some have given principality to the individual in relation to society, some have considered society to be principal in relation to the individual, and others have taken a combined view between the individual and society. The importance of this issue is that any answer to the question of the relation and principality of the individual or society, forms the path of humanities and social sciences research. The question of this research is what is the response of contemporary Muslim philosophers to the relationship between the individual and society based on rational and philosophical principles, although in the works of early Muslim thinkers such as Fārābī, Khajeh Naṣir al-Din al-Ṭūsī and Ibn Khaldūn, one can find an answer to the relationship between the individual and society. However, due to the familiarity of contemporary Muslim philosophers with modern social sciences, different and independent works and opinions have been expressed and written about the relationship between the individual and society or the principality of the individual or society. The author believes that contemporary Iranian philosophers, in terms of their response to the relationship between the individual and society, can be classified into three groups: the principality of the individual, the principality of society and the principality of society and the individual. In order to prove their point of view, each of them has mentioned rational and scriptural (traditional) proofs that have caused the conflict of opinions and the emergence of innovative theories based on Islamic teachings. In this research, by referring to the available sources and works and describing, documenting and analyzing the content, the conflicts and discussions formed about the individual and society have been dealt with.

Muslim philosophers consider any contingent being to be a combination of nature and existence. Since Mirdamad, the question has been raised as to which of the two is the fundamental/objective (Asill). Following the discussion of the fundamentality of the existence and whatness, the question of Graduate, the question was whether the existence is graduated or the whatness. Those who believed in the fundamentality of existence believed that graduteness is of that existence. On the other hand, those who believed in the fundamentality of whatness believed that graduteness is of that whateness. In the meantime, Mir Qawam al-Din Razi has taken a third promise. He believes that graduteness in whatness means inherent presuppositions are impossible and in transverse presuppositions whose derivation is not documented in the essence and essence of the subject is also impossible, but in transverse presuppositions whose derivation is documented in the essence and essence of the subject, graduteness occurs. The main issue of this article is to examine Mir Qawamuddin Razi's view on graduteness in transverse shipments. The purpose of this study is to show the third promise in this issue that has been neglected so far and the research method is descriptive-analytical and to some extent with a historical approach. The conclusion of this study is that the words of Mir Qawamuddin Razi can be correct and defensible according to the words of Mashaei philosophers such as Aristotle.

The first step in this paper is to differentiating between two possible aesthetic encounter with nature. The core of this difference is located in an effect impressed by art on its audience. The effect, named here Poetry-stroke (being blighted by poetry), is essentially ascribed to poetry because of its linguistic origin and is counted as a blight in respect to demolition caused by it in man-nature (or man-world) authentic relation. Poetry-stroke is at the same time recognized as a powerful operator in generating and sustaining culture. For it is this very blight that facilitate the possibility of comprehending and feeling the passions and moods of the others. This comprehension leads straight to accepting others as different and so to the genesis of civilization. Therefore there is a dilemma between authenticity and culture essentially based on how we approach art or poetry. Demonstrating this dilemma is the main aim of this paper. But we also propose in response to this dilemma a sketch of what can be called a rational culture. In this kind of culture every single poem in every encounter by everyone is under surveillance of reason. The process of becoming cultured therefore would be based on knowing and not feeling.

Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the 1979 Revolution, has been the one that reads Gharbzadegi in the framework of cultural essentialism, or “authenticity”, and as a call for a “return to self.” This essay aims to explicate the inadequacy and one-sidedness of this dominant interpretation through highlighting both the potentials of the text to move beyond cultural essentialism and its explicit critique of the notion of the “return to self”.

The main purpose of this article is to study Rumi’s thoughts regarding death and its effect and relationship with the original life. To achieve this end, the descriptive-analytical method has been used. Accordingly, Rumi’s concern is to describe the separation from the origin and to be lost in the borrowed world and to live in an original life in the shadow of death-awareness. Thinking about death in Rumi’s system of thought is deeply connected with his three principles of thought, namely, God, the universe, and the man, as well as other basic concepts such as life, love, and originality. The teaching of returning to the original and finding the original human is evident throughout Mawlana’s works. According to him, death is one of the most important issues in making life original. In this regard, by expressing the types of death, he divides it into two types of compulsory and voluntary, and by explaining voluntary death as the original death, he seeks to achieve happiness in life. He believes that due to meditation on death, the man can be saved from material existence by going beyond the realm of natural death and attain originality by purifying the soul. For him, the memory of death and thinking about it is essential in connection with the original life. Rumi considers the wisdom of death-awareness to be the separation of original and unoriginal humans and believes that the common perception of the phenomenon of death needs to be corrected. Because only the original view of death can save the essence of life from the shell of the body and be the fundamental principle in returning to the original. Returning to the original throughout Masnavi, odes of Shams, and other works of Rumi is the most obvious theme of his thinking. Originality in his thought is realized by the love of God and belief in eternity. For this reason, Rumi depicts the wisdom of death in returning everything to its originality, but what prevents this return to the original one in his view is nothing but the great calamity of originality, which is improper imitation. Although Rumi considers imitation to be one of the necessities and preconditions of the worldly life, the indiscriminate imitation of people is the most fundamental plague of originality in his view. Rumi considers human reliance on his views and thoughts as a cause of the original life. He believes the original human being becomes original in life in form and meaning due to connecting with God and loving Him. Therefore, in his view, the man, relying on God, can break all the internal and external unoriginal idols. The man takes a fundamental and original transformation by adopting an enthusiastic approach to death and by accepting it. The original man, unlike the unrighteous man who always has a careless and superficial confrontation with death, has a courageous and life-giving confrontation with death due to death- awareness. Thus, Rumi’s original man is a seeker of death and wants death, and death is a rebirth for him. It is a birth from an unoriginal life to an original life that is accompanied by new joys and sufferings. Since originality in Rumi’s view is related to eternity, and God, love, and non-existence are the three sides of the original life, so he never fears death and finds it the basis of life. Thus, in Rumi’s view, originality in life is realized in a two-way relationship with mortality. This realization is done in such a way that God has knitted the warp and woof of originality in the workshop of love and non-existence. Besides, with the death of lovers, he gives them eternal life. On the other hand, escaping death in Rumi’s view causes distress and regret, as well as falling into the trap of unrealistic life. Ignorance of death will replete the man with trifle details of life and makes him suffer from pain and borrowed treatments. Rumi believes that human life does not rely on anything but death, and that is why death in his view is the asylum of the dead and the safe coast of existence. Hence, death-awareness is the cynosure of originality in life, and the original life is in a two-way relationship with death so that looking at life with the glasses of death gives it originality, and neglecting it leads to the unoriginal life. The original life in Rumi’s high sagacity cannot be achieved except by cultivating in the farm of death-awareness. Therefore, in the present study, first, the types of death, thinking about it, originality in Rumi’s idea, and the pests and obstacles of living original, as well as human characteristics and original life have been discussed. Then, the authors show how Rumi goes through the path of original life with life-giving encounters and without fear of death. In the course of these discussions, considering that death and life are intertwined with the love of God and that death is chosen as the safe shore of the universe, we have argued that the original life is only in a two-way relationship with death. Finally, death-awareness is considered as the most basic aspect of original life.

Al-kindi, the first muslim philosopher, has raised the problem of "existence" in the manner of his own. In Al-kindi's works, the term of existence is used infrequently, and instead of it, the term of "cawn" or "ays" in contradiction with "lays" or "enniah" often is employed.In Al-kindi's writings, of course, the term of existence sometimes means perception and conscience. He distinguishes between thing and its essence, and this distinction bear resemblance to the distinction which late-comers draws between existence and essence. According to the total of his writings, it seems that Al-kindi considers thingness and existence as the real and authentic, and that he regards the essence as the abstract, unreal, and mental construct. Although, during the time of Al-kindi, the problem of the reality of existence or essence, as a problem, yet had not become propounded.

According to the primacy of existence and that quiddity is mentally constructed, the reality of what is there in the world is of existence, rather than of quiddity. Philosophers before Mulla Sadra were used to argue that quiddity was of objective reality, but after him it left its place to existence reducing itself to the mentally constructed concepts. Different interpretations of the concepts “Asalat”  (primacy) and “I’tibariyyat” (mentally constructed) have a decisive role in our approaches to the objective things. Shahid Mutahari’s interpretation has a real significance for the issue. He argues that it is existence that makes the outside world and comprises the objective things. Contrariwise, quiddity is a mentally constructed concept as an answer to the question “what is it in its essence?” whose location is merely in the mind having no concrete reality in the outside world. That is to say, existence comprises the real outside world but quiddity makes the mental world. It seems from among all those interpretations that Mutahari’s is correct. Here the author has come to examine this interpretation through description analysis and explanation.

After Mulla Sadra dealt especially with the issue of ‘principality of existence and relativity of quiddity’, later expositors attempted to present a right interpretation of this principle. Accordingly, four theories and interpretations were offered, but the selected interpretation, i.e. ‘objectivity of existence and quiddity’ is more precise and more certain than others. According to this interpretation, the reality of ‘thing itself’, for those propositions made of quiddities, is just right with essential possibility. Besides, correspondence of the mental existence with the external existence, definition of quiddity in particular sense as ‘what is said in answer to what is it’, definition of substance and accident as well as the type and division of quiddity into essential and accidental are just well and perfectly meaningful on the basis of this interpretation.