فصلنامه حکمت و فلسفه
سال هجدهم شماره 4 (پیاپی 72، زمستان 1401)

Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his will and expression of his will in the world. When Nietzsche answers the question of what is the being of beings with the will to power in fact he expresses the hidden source of all representational tradition which was unsaid to him. For Heidegger, the will to power brings subjectivity to its end. and end which culminated in our technological age of reducing humanity to be a representation of a greater will that Heidegger calls will to will. But the article approaches the problem just mentioned not as a distinguished phenomenon but treats it totally in the tradition of the west as emerged in the light of the essence of truth as dominant in Rome. Having this in mind, we argue that the technological age is the reversal of representational relation which delivers man over the darkest night of his destiny and consequently decentralizes him in favor of a bib picture of the world which is able to give a coherent narration from everything. It is this inhuman and also technological narration that extracts the subjective will of the representing subject.

The ideas that have been fixed in a human’s mind, and the abstract realm of his life, in addition to its concrete realm is under their extensive and deep affections, are ideas whose spectrality is manifested in Stirner’s formulation of the human world. Despite encompassing thesecharacteristics, which are the characteristics of the essential, the specters of ideas are open to presenting an inessential project. Such this project, which is based on disclosing a conceptual binary in Deleuze’s philosophical system, discloses a philosophical reading which manifests the spectrality of idea as a basis for the essentiality of a certain sphere that “human” conceptual signifier constructs. This Stirnerean reading reveals that such a sphere is the non-pluralistic embodiment of its constituent elements.

The analysis of authoritarianism in political systems, using theories presented in the field of philosophy of language, has been the main basis of this article. The main question of this article was: which components in poststructuralism can be used to start the process of passing authoritarianism and what will this transition look like from a poststructuralist point of view? In order to reach the answer, first by using the descriptive method of poststructuralism, of course, based on the views of Wittgenstein and Derrida, explanations are provided and an attempt has been made to determine the components inside it. After that, an attempt has been made to analyze authoritarianism in politicalsystems by using the components of poststructuralism. After that, the transition from authoritarianism has been considered and an attempt has been made to provide explanations about how to transition from a poststructuralist point of view. In the end, there are explanations about the type of government that is closer to the characteristics of poststructuralism. The main result of this article is that there are features of poststructuralism that paying attention to them in the field of politics can be a way to overcome authoritarianism. The social nature of language, changeability, evolvability, decentralization, endless differences, and lack of semantic fixation are some of the characteristics.

How to see the object and the occurrence of sensational errors is one of the leading questions in any epistemological system, including Tusi's epistemology. The importance of this case in the opinions of Islamic philosophers is due to the fact that the senses and their data initiate the process of realizing certain and true wisdom about objects. Questions around this case just like the other philosophic matters have always been a great worry for Nasir-Aldin Tousi and he's tended and paid attention to them in his works. This article tries to express how sensational errors occur in his opinion by considering differences between emotions and sensational cognition. The negative aspects of Tousi's vision towards things expresses that errors do not occur among feeling that is related to outward attention, because visions are limited to getting placed in the middle of the sight. But the positive aspect of  his opinion expresses that errors are just related to sensational knowledge and the judgments made by the wisdom which is earned under the influence of the imaginary power. In the other words, the stems of errors in the senses and sensational matters are in tangible matching with the outward reality that this action is just placed among the borders of wisdom.

Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's position thus becomes that he is not opposed to the idea of progress, but to the claim that progress has been made in the history of mankind. Our claim in this article is that according to the Dialectic of the Enlightenment, it is not just the catastrophes of the twentieth century that Adorno's reason for not making progress in human history, but he believes in the dialectical rule of rationality and domination of human history. If we accept this claim, then it must be said that such an idea eliminates even the possibility of progress in the future, and therefore there is a contradiction between the dialectic of the Enlightenment and the idea of progress.

AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This attitude is far from a realistic approach to life, because the life of living beings in general and the life of man in particular, is faced with various types of metaphysical evil, and man, as a being with authority, is also subject to or the origin of moral evil. Although based on specific reading, one can look for the plan of the world like Plato in the light of his encounter with the death of Socrates and trying to escape from it, because of the ruling attitude of the ancient world which is based on the class system, Plato also has an elitist approach and instead ofemphasizingindividual responsibilities, he points to the establishment of philosophers as a model of intellectual celibacy and moral virtues in society. This is while in modern society where individual values are important, a reliable connection is established between the issue of evil and social responsibility. By referring to the philosophy of Josiah Royce, who is also an idealist thinker like Plato, we can understand that contemporary idealism cannot ignore the reality of evil in the same optimistic and holistic view of the world. Royce looks at human sufferings realistically and emphasizes a   Evil and Social Responsibility: Investigating the Requisties of Platonic Idealism and Josiah Royce's Idealistic Theresponsible approach to reduce suffering and eliminate social shortcomings according to his theoretical foundations.

The present article, in its analytical-comparative method, examines the problem of evil from the perspective of Kant's moral teleology and the faithful theology of Marilyn McCord Adams. In Kant's view, evil has no special status in nature, but it is merely one of the possible capacities of Nature, in the position of actualizing its powers. The human solution to prevent evil is an opportunity to emerge his intellectual and moral powers. It composes an absolute moral order that, contrary to his natural inclinations, transforms humans kinds into rational and creative beings and organizes human relationships. Kant's God is an idea that is assumed and sanctified as a supreme good over the world, following the call of moral conscience. However, nature in its moral and ultimate reading in Kant's third critique moves in the direction of human well-being. It can be considered an institution and foundation far from evil. On the other hand, M.M. Adams as a Christian thinker who has lived in the modern world, has attempted to take a different reading of the problem of evil. He interpreted it as a condition of man's likeness to God through the experience of divine suffering. An interpretation of evil and morality that is immoral in terms of basis and consequence, according to Kant'sreading of the nature of evil and morality

According to the asymmetrical view that has its roots in Aristotelian philosophy, there is a close correspondence between syntactic categories and ontological categories, and the reference of the subject term and predicate term belong to different ontological types of objects. This asymmetry is defended by Frege and his philosophy of language in a different way. On the other hand, some believe in a symmetrical interpretation of subject and predicate relation. Suppose there was no ontological difference between the subject and predicate. In that case, we could have neutral language in which we can change the position of the subject and predicate terms without any change in the proposition's meaning. However, as we show in this paper, this language would be syntactically inconsistent and produce some contradictions. Moreover, the scientific generalizations would become nonsense in semantic analysis, and all the existential sentences would be true. Therefore, the neutral language does not have the expected adequacy, and the symmetry of the subject and predicate could not be defended accordingly

Reflecting on existence as a linguistic practice has always been one of the sublime features of literature. This issue has had a significant appearance in Khayyam, so that Khayyam's work can be considered as a kind of problematic project of questioning existence. In the current research, it was tried to achieve new ontological perceptions of Khayyamian Thing with a materialistic approach and from a post-structuralist perspective. Here, identifying a convergent series of objects on one hand, and proposing the Conversion and Transmission idea as an underlying mechanism in Khayyam on the other hand, prepare strong analytical possibilities for new ontological formulations of Khayyamian Thing. Designing the Conversion and Transmission idea showed that the convergent series of objects are continuously connected with each other, and by producing new ratios, it displays a process of physical inner expansion. Finally, by theoretical analysis of these extended and expanding objects’ relations, four ontological ideas including inexhaustibility of existence, the object having memory, inner-expansion of desire (Oedipal economy of desire), and fetishism, as the result of the symptomatic encounter with Khayyam, are presented.