نشریه غرب شناسی بنیادی
سال سوم شماره 1 (پیاپی 5، بهار و تابستان 1391)

The end of this article is to analyze Plato’s view about poem and poets with regard to Republic. Here we try to give as possible as a consistent and homogeneous interpretation of Plato’s thought. According to the most commentator’s tradition-that with regard to the content of ten books of this treatise is an appropriate tradition- we will concentrate our attention on the books second، third and tenth.

In this essay، after regarding a brief overview of Feenberg and Heidegger''s views on the current technological atmosphere، their approaches to escaping from this atmosphere will be compared. Feenberg considers emancipation on the basis of democratic values. On the other hand، Heidegger analyzes the present technological world in a more fundamental level، and considers the dangers of modern technology from a different point of view. He talks about preparation of readiness for the advent of a saving God. Finally، It will be explained that considering the differences between their attitudes regarding the dangers of the dominant technological atmosphere، Feenberg''s approach belongs to the technological paradigm which Heidegger criticizes

Austria has had some important philosophers which the greatness of their thought، led some to speak of the existence of an Austrian school in the philosophy. And since these philosophers had important role in the history of analytic philosophy، some، pursuing the first group and relying on their idea، believed in an Anglo-Austrian version of analytic philosophy، and of course they confronted some opposition. Beside English philosophers، contribution to the analytic philosophy، they defend of Austrian philosophers، contribution to it، while their opponents defend of German philosophers، contribution instead. In addition to the Anglo-Austrian and Anglo-German versions of analytic philosophy، there is a third version، named Anglo-American version which because of its neglecting Austrian and German philosophers، contributions is not considerable. This paper aimed to express specifications of Austrian philosophy at the first، then to assess the Anglo-Austrian version of Analytic philosophy and some of criticisms against it.

Johann Gottfried von Herder as a great thinker in humanism history cares the periods and eras of history and has a different ideology about humanity nature، ideas and historical points of view. He considers internal postures of historical participants and also the elements such as language، culture and religion as identities of individuals، groups and the human societies. Herder wants the consideration and sympathy with all races، nations and cultures in the history survey and illustrates an ultimate ideal for all societies in this point of view. He cares cultural aspects of personage and respects any human made in each moment and spot which is so important in anthropology. His main output is the conception of historical phenomena without any intervals and so he enters the historical experiences and study human life in a touchable and visible conception way. The cultural relativity theory is well attended in his opinions. He quotes that historical phenomena move according to divine ordinance and human life goes toward evolution and development.

To understand Hegel’s thought we need to recognize concepts he used explicitly or implicitly. Political economy as a science that he himself was looking at its inflorescence is an area that he profit from its achievements and also developed his ideas in light of it. The end of this paper is to show that how we can compare Hegel’s historical studies and the concept of ‘the cunning of reason’ with the methods of economics and some of its elements like ‘the invisible hand’: or how the presupposition of free act of individuals relate to a key concept in Hegel; ‘subjectivity’. Also we discuss about the relation between state’s economical duties in Hegel’s thought and the foundations of political economy، and finally about this that on the basis of Hegel’s thought to some extent we can defense free market.

In Rawls’s theory of justice، the vein of ignorance cause to ignore all of informations about psychological، political and economical informations، and he sees the existence of primary goods necessary in this situation. Moreover، that necessity in his view doesn’t conflict with fairness and impartiality. In this article we explain this necessity and the impartiality of primary goods and show that this impartiality isn’t so defensible.

Wilhelm Dilthey، one of the classical hermeneutic philosophers، had a great role in the development of hermeneutics. His top most roles in philosophy were to analyze hermeneutics epistemologically and to defend its value and position. Analysis of the reasons why Dilthey paid great attention to the humanities Signifies that his era coincided with complete eradication of the humanities and an unprecedented growth of experimental sciences. Therefore، as a reaction to the supremacy of natural sciences، Dilthey tried to pave the way so that humanities will be objectified and get a valuable position like natural sciences. This idea raised a very basic question in his mind “How is it possible to gain a valid، objective and definite understanding and identification in humanities as in natural sciences? After a great deal of long deliberation، Dilthey concluded that selecting a firm basis as well as a right path helped natural sciences to succeed، while humanities have neither a firm basis nor a right and definite path. Thereafter، Dilthey thought his duty was to establish humanities on the one hand and to provide it with a right path on the other hand. Due to this point، he started his work from 1883 and continued it up to the end of his life. Writing several valuable books was the result of his work in this area. The first one was “An introduction to the human science «and the last one was» Formation of the historical world in humanities. «In his first book and under the principal called» phenomentality «or» facts of consiouness «، Dilthey declined the origin of everything that exists to a mental or internal moved. he، then، based science and especially humanities on this viewpoint. To achieve his goal، he selected self-reflection and introspection procedure. But later on، he came to know that one cannot solve the objectivity problem with this sort of analysis. Therefore، changing his view، Dilthey replaced “facts of consiouness» with«the objectivity of soul”. By doing this، he intended to solve the problem of understanding and defend the value and objectivity of the humanities. The purpose of this dissertation is to analyze ups and downs of what Dilthey did in this regard.