event

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.

The concept of space and time are intertwined as dimensions of the natural world, the study of each is dependent on the study of the other in order to obtain a better and greater understanding of both. For a better and more complete explanation of the discussion of space and time, we need a discussion of movement, and of course this relationship is two-way, and it is not possible to talk about movement without discussing the discussion of space and time. The aspects of the prism of space, time and motion are invalid without explaining the other two clauses. The purpose of this research is to compare the views of Mulla Sadra essential movement and Einstein's theory of relativity in terms of force, action and event (time-space) and the research is descriptive. It is analytical. The method of collecting information is a library, which has been done by referring to the relevant libraries, extracting files from Mulla Sadra works, articles and other written works on the topic of research. The findings indicated that Sadr al-Mutalahin believed that the essence of things is in motion, and if the essence of things was not in motion, there would be no movement in their symptoms. Because the existence of substance and width outside of our imagination is one and the movement of modernity is existence. There are two types of existence: fixed existence and fluid existence, the existence of the natural world is fluid and modern, which gradually comes into existence and disappears, and at the same time, its unity and personality are preserved. "Einstein" also considers time as the amount of movement and generalizes movement in all universes. And that's why he considers time and space together and to measure anything, he considers time as a fourth dimension.

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.

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.

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.