رخداد

The present analyzes Kant's subjectivist understanding of the concept of the event in the way aesthetic judgments are issued under the aesthetic experience. Heidegger returns to the original position of Ereignis or event in the way of finding the question about understanding the inner foundations of language. An event is a situation in which language reveals itself through speech and speaks about itself, and in this way, other beings also enter the field of presence. But in Kant, the subjectivist view of the event is revealed in the free play between imagination and understanding. Kant does not directly use the concept of event in explaining the beautiful thing. However, the examination of his view on the validity of aesthetic judgments indicates the cognitive interaction between understanding and imagination, which beyond epistemological rules and foundations is revealed in a general, necessary, and universal way in the situation of the event. From Kant's point of view, because the understanding is faced with difficulties in how to issue reflective judgments, and the understanding lacks prior categories that can formulate the sensory impressions contained in the imagination, therefore, the issuing of judgments outside of the cognitive rules is manifested in an event-like way. The subject goes beyond their subjectivity in relation to the object to beyond the object at the moment of encounter, they interact through the event of the game. It is the first interaction of the subject with the world and then the free play between imagination and understanding.

The concept of the subject is very important for the contemporary French philosopher, Alain Badiou, and it is discussed in works such as the Theory of the subject, Ethics, Being and Event, and the Logic of worlds. Paying attention to the changes and developments in Badiou's thought leads us to the conclusion that his perspective on the subject has also undergone changes. For the first time in his book Theory of the Subject, he examines the concept of the subject. A time still under the influence of Althusser and Mao, Therefore, the basis of the subject is social actions and purely political functions and the ontological foundations of the subject are not examined by him. While, later in the last course of his thought, He writes the book "Being and Occurrence" with an ontological subject as his focus, and his attention to subtractive ontology leads him to a mathematical subject. finally, in the Logic of Worlds, it continues its evolutionary path, one we believe transforms the subject from a purely human and political awe to a finite and abundant part of an infinite truth in subtractive situations. In this article, while examining the above path, we mentioned some criticisms in this regard because we believe that Badiou's explanation of the subject contains flaws that are in conflict with the logic of subtractive ontology.

From long before until now, sublimity along with beauty has been used to describe experiences such as infinity, fear, glory, death and etc. Among the scholars who have spoken about the subject of sublimity, Edmund Burke has altered the Western tradition of thought on beauty and sublimity, by distinguishing between the beautiful and the sublime. Kant has also devoted some parts of his book "Critique of Pure Reason" to studying the aesthetic experience of the sublime in an attempt to discover the fundamental foundations of experiencing pleasure and pain. Among contemporary philosophers, “Lyotard”, a French scholar and a prominent figure in postmodern philosophy, took Kant’s doctrine on sublimity and presented a new interpretation of it. He brought/introduced sublimity into the realm of cultural transformations and used it to describe postmodern society and the aesthetic experience of art. According to Lyotard, sublimity as an event can challenge the established linguistic games and break down the common rules and grand narratives of modernity.The present article intends to examine Lyotard’s point of view on sublimity with regard to his interpretation of the artworks of the famous artist Barnett Newman, to reveal the aesthetic aspect of sublime experience in his thoughts. It will also become apparent along the way why Lyotard has been called the sublime philosopher of postmodernity.

Critiquing the ontology of essence, Gilles Deleuze, in the Logic of Sense, provides an “ontology of sense” in which the notion of ‘sense’ as its central point is developed to establish a connection between thought and existence. Employing Stoic logic and concepts such as lekta, event, effect, expression, etc., and also applying Leibniz’s concepts of convergence and divergence relation between series of singularities- events, he presents his new ontology. This paper, aims to examine the notion of ‘sense’ in Deleuze’s Logic of Sense and provide an account for his conception of ‘Ontology of Sense’. So, after a glimpse at the ground which it grows and departs from, we go further to determine the topology of sense in Deleuze’s thought and get closer to understanding his ontology of sense, by making its connections with other concepts and ideas. Finally, we hope these steps could illuminate the relation between language and existence in Deleuzian philosophy.

As justice and freedom are the pivots of Jean-Francois Lyotard’s thoughts, what he thinks of art can be a significant reply to the relation of art and politics. According to Lyotard the ruling power of metanarratives of modern societies has been over in post modern ones, since the metanarratives are problematic themselves and they cause some injustices. In order to resist against the metanarratives, Lyotard proposed desire. According to Lyotard desire can appear as different forms, a common thing such as an art. As Lyotard puts it, art is free of modern discussions and negotiations because of intending to be childlike or unconditional inhuman. In the other words human is like a newborn baby without being under any pedagogical method, like a white plate without any drawing on it, without any allegiance to any ideology with specific aims. It has natural needs and aims. This creature exists inside of every mature and immature human. Now art is like an event and wills this creature. What is meant by event is an occurrence which is not compatible with any predefined systems acquiring to reflective judgment being able to challenge the ruler system and manifest the differences. Accordingly, it eliminates the previous methods of explanation and wants to create a fairer world by prescribing new remedies. From this point of view, art cannot support and be the complement of policy making. After having studied, translated, and analyzed Lyotard's opinions and his commentator, this paper aims at clarifying this relation.

Although it seems that deconstruction disintegrates everything, it provides a basis for everything in Derrida's philosophy. As Derrida defines deconstruction on collapsing and rebuilding, event has no exception to this definition. Events, like Derrida's other discussions, are so intertwined that we cannot distinguish between them. But what is the event, and why is it an internal matter that takes credit from our internal and intuition? Why is it artificial? Derrida considers architecture to be an event type, and the style of deconstruction in architecture is an event definer? Thus, the explanation of Derrida's view of the event and its relation to art and architecture are manifested in features such undeconstructible, unpredictability of the event. For Derrida, therefore, the event is an instantaneous that even defines architecture in a "moment," and only from this dimension can it reach a consensus with architecture. In addition, deconstruction style in architecture takes us out of the ordinary cognition of form and space, and it can be an objective example of the subject of occurrence in architecture.

Criticizing theoretical attitudes, early Heidegger insists on the living experience as the fundamental object of philosophy. The analysis of Christian facticity provides an exemplar for the characterization of the facticity which affects Heidegger's project in Being and Time. Emphasizing on entering into the enactment of life as the basis of faith, the Christian life is in contrast to Greek theoretical metaphysics. Entering into such enactment requires the acceptance of the word of God which consists of trusting to what God has said and waiting for Jesus's second coming. Here, there is a different knowledge and experience of temporality which has been lost under the overcoming of metaphysical conceptuality. Heidegger pursues his analysis of Christian facticity through analyzing the letters of St. Paul and the confessions of St. Augustin.

Alain Badiou considers art as one of the fourfold conditions of his philosophy. That is, if there were no artistic truths for philosophy to address, there would be no philosophy. Such a relationship between philosophy and art, however, is challenging and has provoked critical responses. This article is aimed to evaluate this relationship, which Badiou called conditioning, and to demonstrate the fact that the true status of art in Badiou's philosophy is not the same as he claims. While encountering Mallarme's poetry, like other artistic works he encountered, Badiou regards it as a masked philosophy rather than “art”. He treats artists as if they are philosophers in other genres. Furthermore, there are reasons to conclude that, in spite of "the theory of conditions", there is no discernible interaction between art and philosophy in Badiou’s work.

There has been a renewed interest in reading Saint Paul from different aspects by contemporary political theology and philosophy. However, being encountered with the sickness of contemporary philosophy and regarding it as sophistry, Badiou turns to Paul as an anti-philosopher, model, and someone who answers the question of ‘conditions of universal singularity’. In this article, the underlying reasons for the importance of Paul for Badiou will be discussed. By reflecting on the intricacies of Badiou’s reading( reactivation of Paul), his approach to problems and goals of event philosophy will be revealed. Therefore, paying attention to Paul’s interpretation as a part of Badiou’s event philosophy project will pave the way for the understanding of Badiou’s thought. On the other hand, by studying this exemplification of Christian history, a light will be shed on how Badiou relates politics to truth and recreates the political figure of the event. In the end, the criticism of his reading of Saint Paul mostly by theologians will be examined and responded.

According to Alain Badiou mathematics is ontology. This is a meta-ontological thesis; that is, it is neither mathematical nor ontological. The crucial consequence of this thesis is that philosophy is separated from ontology. So it is not no longer the task of philosophy to think of being. Instead, Badiou regards an axiomatic system based on set theory as the sole form of thinking about being qua being. In his philosophy, the traditional concepts of philosophical ontology transform and link up with set theoretical concepts. It should be mentioned, however, that being in his thought neither has a mathematical form nor is a mathematical object. Not surprisingly the most difficult part of Badiou’s philosophy is ontology, partly for the reason that to fully grasp it one must know both the western tradition of philosophy and the set theory. Moreover, it is impossible to fully comprehend the body of his philosophy without having a deep understanding of his fundamental and technical discussions in ontology. In this essay, firstly we explain what Badiou means by the axiomatic system, and then we give an account of some basic concepts of his philosophy on the basis of their corresponding concepts in set theory, in order to show that how Badiou thinks of “being” by means of mathemathics.

Abstract: The modern times approach is the same as Aristotle has written in the fourth book of physics: ((The 'now' is the link of time)). While Heidegger believes this understanding of time, puts the being as something present at hand for Manipulation, because the being is in now Discrete from the past and the future, and it seems that its totality is available for to be dominated. As a result of this process being is not able to revealing and uneventful world is embodied. However, in Heidegger's philosophy, something must have happened before thinking and acting in a genuine and meaningful way. But, Heidegger's suggestion for to get out of this problematic situation (uneventful world), is not the prescription of a struggle, but the abandonment of things to oneself as they are. Heidegger expresses this abandonment with the term "Gelassenheit". Some researchers from Heidegger's term "Gelassenheit" concluded some kind of inaction and numbness. However, in the present study, we will show that "Gelassenheit" is not space neutral and inaction arena, But also is itself involves activism, But at the time it belongs, The present time that is realm of past and future confluence, And Heidegger calls it the name "genuine moment", a determined moment that should be expected, And when it happened, identified the hidden event in it. The term "Gelassenheit" suggests a delayed process and thus, in the face of the objectification process in modernity.

The concept of subject is one of the most crucial concepts in Alain Badiou's philosophical thought. He uses this concept in connection with concepts such as event, truth and fidelity. in this paper we try to show that there is an obscurity or complication in badiou's use of this concept. There seems to be an inconsistency in his assertions about the nature of subject. Some phrases ascribe a human nature to it and some of them, conversely, have nonhuman implications. This inconsistency is caused various interpretations. We have recommended that it should be accepted that the concept of subject has two distinct meanings in Badiou's works. Otherwise, if we want to maintain a single meaning, some of his remarks about that concept will be ignored.

Events are things that occur or happen. Although it is just in the contemporary metaphysics that the philosophical debate on events has become prominent, its initial origins could be found in the ancient philosophy as the issues of motion and of the Aristotelian categories of action and affection. The main recent debates concerning the events can be divided into three major problems: existence, characterization and identity. Donald Davidson has engaged into all these three issues. His most important argument for the existence of the events possesses an ontological and semantic aspect. He argues that ordinary predicate logic fails to support the intuitional validity of the inference of the action sentences with less qualification (i.e., containing fewer amounts of adverbs) from those with more qualification. In order to remedy this deficiency we must paraphrase these sentences as ones containing quantification over specific actions (events) and this, according to Quine’s well-known criterion of ontological commitment leads to the existence of events. Davidson’s approach has been objected in several ways some of them are so serious that do not seem to leave much plausibility for his argument.