نشریه غرب شناسی بنیادی
سال دهم شماره 1 (پیاپی 19، بهار و تابستان 1398)

The way of dealing with the West is one of the main components of Iran's thought space, and the outbreak of the Islamic Revolution of Iran is also a product of this concern. In the form of Western-critique paradigm, Shariati tried to create new meanings and themes derived from traditional, religious, mythical and modern elements to present a picture of the West within the framework of its political discourse, which has a distinctly different appearance beforehand . In this paper, the teachings of post-colonial studies, and in particular the two concepts of extravagance and the creation of another, have been used as a theoretical framework, and the Laclau and Mouffe discourse analysis method has been used as a method to answer the question that the West How is Shariati political discourse presented? The findings of this paper show that he, through the representation and pictorial mechanism, has drawn a boundary between the "Me" and "the other" of the west and has devised an image of the West that has implications Because it is an imperialist, exploiting, devilish, oppressor and arrogant.

I delineate the conceptions of “the West” and "Occidentology" in Davari's On the West in order to explain them and their relationship with the concept of “us”. The explication of The West seems to be necessary to conceptualize the modern world as universality and condition in addition to the relation of our situation and the western world in Davari's book. I hereby put Davari’s concept of The West in the framework of foregoing relationship. Afterwards, I reorient the issue within a further conceptual stage in order to demonstrate potentialities and deficiencies of meaning layers of Davari's Occidentology.

End-of-history theory as an important idea of ​​the last decade of the twentieth century spoke of the end of several centuries of ideological conflict. A conflict between various human ideologies that claimed the discovery of the rule of history. This conflict had been going on since the Enlightenment. Theoretical Philosophy or Speculative Philosophy of History as an "ontological" knowledge seeks to understand the existence of history, its evolution and the discovery of meanings hidden in the general trends and events of history. An ontological understanding helps us to discover the rule of history. Of course, if there is such a rule. In the philosophy of history, we are faced with three fundamental questions; the aim of history; Stimulus of history and stages of history. Despite the many theoretical controversies that have arisen since the end of Fukuyama's history and continue to exist, there has been no critical reflection on the main questions of the philosophy of history.. The purpose of this research is to think critically about Fukuyama's theory of the end of history from the perspective of philosophy of history. It seems that examining Fukuyama's idea from the perspective of the above three questions can seriously challenge many elements of Fukuyama's theory. Elements that stand together to defend the universalism of liberal democracy.

cultural translation is a translation that adaptsthe text message and the source culture to the target culture. Such a translation often increases and decreases and is not a verbal translation. In cultural translation, the translator transcends the meaning of the material, the context, and the context of the source, paying attention to the specifics and requirements of the coordinates of the target culture for the transfer of concepts and even intellectual experiences. According to the common terminology of the Islamic tradition, the cultural translation of European philosophy and thought requires a kind of ijtihād. this process requires prerequisites such as mastering the spirit of culture and thought of origin on the other hand, and paying attention to the capacities and specifications of the target culture on the other. We can not claim that Foroughi, in the Seyr-e Hekmat dar Oroupa (Development of wisdom in Europe), has all the preconditions and requirements for cultural translation. In his work and his mind, it can be argued that the development of wisdom in Europe is beyond mere mechanical translation and is somewhat in the midst of the cultural translation of Western philosophy and thought in Persian and Iranian culture.

Because of hybrid nature of language, it has conceptual and existential aspects. Ideas of Socrates caused conceptual aspect to be focused on and the existential one neglected. In Heidegger and Niche’s view, neglect of the relation between phsysis and logos and forgetting the role of language in emerging the existence and it’s inability to adapt with becoming of the existence, caused the essence of existential aspect to be obsolesced; and through degrading the subject from ontology to epistemology by Kant, needed ground for the supremacy of conceptual language was provided. This process was accelerated through  submitting the theory of Formal language caused this process to enter a new stage which led to accepting Gestell like an inevitable fate that was the result of need of human in this context . Nietzsche and Heidegger find a solution in this era of hardship. They try to provide a situation in which another type of human and universe appear via attention to existential language and revival of ontological thought against the virtual type which has predestined conceptual language and antique thought.

Based on Heidegger's views, in this paper we examine Confucius way of teaching as is expressed in analects books. Heidegger's hermeneutical phenomenology was used as an Approach "to understand Being of things” and “to let them unfold themselves”. Examining some essential concepts of analects books, we show how the values ​​in Confucian thought as an oriental way have become a moral system, thus the existence of the beings is reduced to their moral being (i.e: there is a definite moral system in place of existence, so the ontic substitute the ontology), so endanger potentiality, lifeworld and plurality of situations, and eliminated ontological openings. Eventually, in the area of ​​education, openness and other ways do not have the chance to appear, and new and varied ways become closed.

Reflexivity not only is one of the most remarkable characteristics of modern life but also depicts an important idea challenge of the contemporary social sciences’ thinkers.  For such sociologists like Anthony Giddens reflexivity plays a key role in modern era as an inseparable part of political and moral everyday life. Meanwhile, Michel Foucault raise the question in which he asks how reflexivity can be exist in the realm of power relations and reproduction of social forms of domination. This paper attempts to clarify the process of transformation of reflexivity as the most important feature of modern life through applying Foucault’s genealogic point of view. relying on original materials, we looks at the definition of reflexivity for Giddens in the first section and then in the second part we intend to use the Foucault’s genealogic point of view to elaborate the process of transformation of reflexivity to the main feature of modern world. This article will show us the importance of re-evaluation of our trust to the reflexivity in the modern world.

The Kant's categories must be necessarily related to the object-relatedness. Because of the spontaneity of understanding faculty and the receptivity of Sensibility faculty, there should be a common thing that make possible the relation between these two faculties of conception. Heidegger recognizes that the "Time" is that common thing that causes to unify and synthetize of these two faculties. Therefore, by the practice of schematism, we come to this result that the reflection or conception (including both intuition and reason/understanding) are entirely temporal. Thus according to such interpretation, Time is not only Sensibility form but also is the apperception form.  So, Heidegger removes the distinction between the schematism and the category and knows the Kantian "Ego" together with its categories as the regulative form of time. Consequently, through the schematism, the Time because of the providing of the unifying the conception, provides the objectivity of object and makes the apriori synthetic statements possible. "Time" is that thinkable boundary of recognition and external of recognition, i.e. the boundary of illusion and objectivity. According to this, Time as the transcendental horizon, determined the horizon of our encountering with being.

The current global economic governance is dominated by the ideology of neoliberalism and contemporary globalization has been driven by neoliberal ideas. Neoliberalism has been severely criticized from different types of perspectives. In this article, the question is related to the major devastating consequences of neoliberalism from perspectives of critical theory. This article argues that neoliberal capitalism has expanded the relationships based on domination and repression in the current world.

“On the History of the Moral Sensation”, the second chapter of Human All Too Human, is Nietzsche’s first serious and immediate encounter with the problem of morality through his published works till then. Hence, its significance in forming Nietzsche’s complicated views on morality. The current article firstly shows why and how the history of moral sensation begin to become one of Nietzsche’s main concerns through his middle period, where its origin lies, through which way such a concern developed and on what background it is founded. To explain the background and context, I briefly turned to Schopenhauer and Paul Rée’s philosophy of morality, following the threads bringing us to Nietzsche’s. Then, through investigating into the main themes of “On the History of the Moral Sensation”, I show in what ways Nietzsche’s thinking departs itself from that of Schopenhauer and Paul Rée, paving the way for the emergence of a genealogy-psychology of morality in his works of middle and late periods.

In the history of thinking, especially in the field of the humanities, the idea of ​​Wilhelm Dilthey is a turning point. The era of Dilthey coincided with full-fledged science. Those who were scientific did not differ significantly between the method of the natural sciences and the humanities. Dilthey confronted this group and believed that in order to solve the problem the relation of the humanities by recognizing nature, we should pay attention to the similarity of the subject and the content of each science by the method of research in that science; otherwise, we would not achieve sufficient knowledge.. Dilthey considers the subject of the humanities to be social-historical reality and the method of research into it is an introspection and inner experience. The inner experience in his view is more certainty than the outer experience. Hence, humanities can achieve more certainty with respect to natural sciences. The basic principle of Dilthey's thought in this way is the principle phenomena. This principle states that objects are given as human feelings, as consciousness acts, and are subject to conditions of consciousness.