lifeworld

In this article, an attempt has been made to explain the governance of AI based on the perspective of political phenomenologists with Morrow's interpretive approach and theoretical framework. The main question is: How does political phenomenology provide insights into the concept of AI governance? According to the hypothesis, the phenomenology of AI governance has a mathematical and positivist rationality. The results of the research also show that political phenomenologists refer to mathematical systems in the process of forming the rule of artificial intelligence; the formal systems of mathematics that create the mathematical world cause the mathematization of the life-world and its political horizon; and finally, the sovereignty of AI emerges. This process is not related to the philosophical development of existence and human freedom, and it is a kind of forgetting the life-world and is in conflict with the human meaning of phenomenology. They consider this process to be the cause of the attenuation of ancient virtues and the distortion of political action in the sense of the political space of the city-state, and while adopting a cosmic vision, anti-modernism mainly shows its dependence on the virtues and rights and natural law of pre-modern political systems against the modern systems of the mathematical world.

Focusing on the criteria of truth and falsity and what it is as one of the most key topics in the field of epistemology has always been discussed. Correspondence, coherence, pragmatism, relativism and assertively redundancy are the main theories of truth in the history of thought. In matching perception, meaning depends on matching with reality. Avoiding logical coherence and focusing on organizational and institutional coherence is the focus of the second approach. Pragmatists also think that function is the criterion for evaluating propositions. The diversity of relativists' perception is also the result of focusing on the difference of perceptual structures in passivity from external belonging. Finally, assertively redundancy's theory of statement does not give independence to truth. The root of the diversity and difference of the mentioned theories should be found in the quality of explanation of the relationship between the subject and object. The present article aims to analyze and examine the concepts that have been influential in the development of the theories of truth and have played the greatest role in the transformation of the concepts of subjectivity and the world into intersubjectivity and lifeworld by focusing on some influential currents in both continental and analytical currents. And how the relationship between the subject and the object has changed from relationship to inter relation.

Several criticisms have been made about Gadamer's position on the natural sciences. First of all, his conception of natural science is positivistic. Second, his image of natural science is caricatured and does not come to our day, and third, Gadamer does not disregard the hermeneutic nature of natural science. This paper will attempt to demonstrate that these criticisms are the result of focusing solely on Gadamer’s "Truth and Method" and disregarding Gadamer's approach to the natural sciences affected by the Husserl idea of crisis. Taking a collection of Gadamer's works into account, the hermeneutical nature of natural science is depicted. In the first step, it shows how Gadamer approach to natural sciences is shaped based on the gap between the “lifeworld” (lebenswelt) and the “scientific world”, and then in the second step, by showing the hermeneutical nature of natural science, linkage of science world into lifeworld is discussed. In other words, both Commonalities and differences between natural science and lifeworld are explored. Finally, it is concluded that the lifeworld has primacy over science world and science must be able to find its place in the lifeworld. Besides, by criticizing Gadamer's on natural science based on the collection of his work, the horizon of hermeneutics of natural science is explored.

Edmund Husserl has been called the father of phenomenology. Phenomenology is a method which emphasizes on description and meaning, instead of prediction and measurement which are common in sciences. Primarily, Husserl has consciousness as the main subject of his phenomenology, so many of the phenomenologists consider his phenomenology as a kind of epistemology. This paper maintains that although Husserl takes notice of consciousness in some of his works, he transcends epistemology or Egology in his recent works, and considers the concept of lifeworld, i.e. world as lived by an individual not separated from human being, as the main concept of phenomenology. Accordingly, we will first offer a brief review of phenomenology; then, we will clarify the necessity of proposing the concept of lifeworld as the main subject of phenomenology, in view of Husserl’s last works, Cartesian Meditation and The Crisis of European Sciences and Transcendental Phenomenology.